s^ 






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P.T 



Qassi^LLrLfeSl 



Book 



PRESENTED BY 



Entire Sandification 

A SECOND WORK 



OF- 



GRACE. 



BY REV. C. B. WHITAKER. 



••For by one offering he hath perfected forever them that 
are sanctified, whereof the Holy Ghost is a witness to us. 
Heb. X:U-15. 



* ^m % -m — 



Grand Eapids, Mich. 
PUBLISHED BY S. B. SHAW, 

HOLINESS KECORD OFFICE. 






9-f 



PUBLISHER'S NOTE. 



We believe that much good ^vill be accom- 
plished by the circulation of this little work. We 
are intimately acquainted with its author, having 
known him from the time he received the exper- 
ience of perfect love at our state convention at 
Charlotte, Mich., and know that he has written 
with an eye single to the glory of God. Our heart 
is burdened to spread scriptural holiness in every 
way, and to help those of our brethren who amid 
great self-denial are giving their lives to the work. 
We see them hindered in their efforts by lack of 
means, and realizing how t^low God's children are 
to come to their relief, we have been moved by 
the love of God to publish this book, having pur- 
chased the manuscript fi^om the writer, and 
send it out to accomplish its mission in leading 
souls into the fountain of cleansing; and by sell- 
ing it at cost to different holiness editors and for 
mission purposes, to give the entire profits to carry 
forward the radical holiness work, regardless of 



IV l>rBLISHEJlS KOt:fi. 

denominational lines. We send it out on theSe 
terms, a^s a little token of love to our brethren 
and companions in tribulation in this great work 
of saving the lost, and building up the church of 
Christ *"Till we all come in the unity of the faith 
and of the knowledge of the Son of God, unto a 
perfect man, unto the measure of the stature of 
the fulness of Christ." 

Your brother, true to God and souls, 

S. B. Shaw. 
Grand Rapids, Mich., Feb. 15th, 1887. 



ACKNOWLEDGMENTS. 



In preparing this little vrork for the public, I 
have had occasion to make many quotations, some 
of them being quite extended. I make no claim 
to originality, and where I have found the state- 
ments of others that expressed my views, I have 
not hesitated to use them. 

No writer has been misquoted or perverted 
knowingly, and if the writings of any do not 
harmonize, we are not responsible. 

The quotations are made from standard authors, 
in order to show^ that we are not alone in our 
understanding of this subject. 

We have given (Tcdit for our selections, except 
in a few instances where we have changed the 
words or phrases; but we feel especially indebted 
to Mr. Jacob Hoke, ot Chambersburg, Pa., for the 
contribution of his "experience'' expressly for 
this work. We would also tender our thanks to 
Eev. W. J. Shuey, agent of the U. B. Publishing 



VI Acknowledgments. 

House, for permission to quote extracts from the 
excellent "Life of Bishop Edwards/' written by 
Rev. Lewis Davis, D. D.; and to Rev. W. Jones, 
M. D., for quotations from ''The Doctrine of En- 
tire Sanctification Scripturally and Psychologic- 
ally Examined;" and in a very especial manner 
we would acknowledge the assistance derived from 
the works of Rev. J. A. Wood, — "Perfect Love,'' 
and "Purity and Maturity," without which the 
preparation of this work would have been almost 
impossible. 

With the hope that this book may prove as 
great a blessing to others, as it has been to the 
Avriter, it is hereby submitted to the Christian 
public. 

C. B. Whitaker. 

BuRNiPS CoPNERS, MiCH., May, 1886. 



INTRODUCTION. 



In these last days God has seen fit to pour out 
His Holy Spirit upon the children of men and to 
arouse some of the faithful ones to "raise up a 
standard for the people," and on this standard is 
written in glowing letters the inscription, "Holi- 
ness unto the Lord." This standard of Christian 
perfection, or holiness, has aroused a great deal of 
opposition. Not only has this antagonism been 
found among the wicked, but it has also been 
prominent among the 23rofessed Christians of the 
land. This opposition from professed Christians 
arises from tw^o sources, either the carnal mind 
rising in opposition to holiness itselfl, or a misun- 
derstanding as to God's method of completing the 
w' ork of grace in the soul. Many earnest Chris- 
tians say, we believe in an entire consecration of 
all to God, a keeping of all God's requirements, 
including the loving Him with all the heart and 
our neighbor as ourselves, but we do not believe 
this is brought about as a eecond work of grace, 



Tin INTRODUCTION. 

It is for these honest hearted Christians that the 
following is written. Others have explained the 
doctrine more fully, have set forth its beauties 
more eloquently, and have exhorted to its attain- 
ment more persuasively than I shall be able to 
do. These writers have stated the doctrine as a 
second work, but I have thought there was a fail- 
ure to state fully why they believed it to be such. 
I too may fail, but for this end I write. That 
these humble pages will be criticised, I have no 
doubt, that many will reject the ideas advanced is 
equally apparent; but that some hearts may be 
led by the perusal of these lines into the exper- 
ience of perfect love and perfect rest is the prayer 
of my heart. 



CONTENTS. 

Page. 

Acknowledgments . . . . 

Introduction. 

CHAPTER L 11 

Personal Experience. . . , . 

CHAPTER n. 19 

Experience of others who have Obtained 
This Grace. . . . . 

William Caryosso 

Charles G. Finney. . . ... 

J, A. Wood. 

Jacob Hoke. ...... 

David Edwards. . * . . , 

CHAPTER III. 66 

Experience of Those Who Have IS'ot Obtain - 

ED This Grace 

CHAPTER IV. 70 

Young Converts Do ]S"ot Claim the Exper- 
ience. ... ... 



CHAPTER V. 75 

The Mass of Standard Writers ox Theology 
Favor the Idea of a Second Work. 

CHAPTER VL 85 

Many of Our Sacred Hymns Indicate a Sec- 
ond Work. ..... 

CHAPTER VII. 91 

Bible Characters Who Experienced a Sec- 
ond Work. . . . 

Abraham 

Jacob. 

Isaiah. . . . . , . . 

Zacharias. . ..... 

The Disciples. 

The Samaritans. . . . . . 

Cornelius 

CHAPTER VIII. 105 

Many of the Types and Analogies of Scrip- 
ture Indicate A Second Work of Grace, 
The Journey of the Israelites Into Canaan. 
The Tabernacle And its Service. 
The Cleansing of the Leper. 

CHAPTER IX. 138 

The Two Works Defined. . . . 

CHAPTER X. 159 

Objections Answered. . . . . 

CHAPTER XI. 166 

Conclusion 



ENTIRE SANCTIFICATION 

A SECOND WORK OF GRACE. 



CHAPTER I. 

Personal Experience. 

I do not consider my personal experience as the 
strongest reason why "Entire Sanctification is a 
second work/' but as it was my first, I will here 
present it as the first reason Avhy I believe the 
proposition to be true. And in this I only follow 
where others have led, for the great Apostle Paul 
when before Agrippa, where the strongest argu- 
ment would seem to be needed, only gave a nara- 
tive of his own experience. 

I was born into this world of sin Oct. 2d, 
1855. In the summer ot 1867, while working all 
alone in the hay field, I was born again, not of 
the flesh, but of the Spirit, For about three 




12 ENTIRE SANCTIFICATIOK 

months my soul was filled with joy unspeakable. 

That experience I shall never forget; its memory 

has kept me from being an infidel. And w^hen I 

think of those "peaceful hours I once enjoyed," 

my heart leaps with gladness, and my lips sing: 

"There is a spot to me more dear 

Than native vale or mountain, 
A spot for which affection's tear 

Springs grateful from Its fountain. 
*Tis not where kindred souls abound, 
Though that is almost Heaven; 
_ But where I first ray Savior found, 

^^ And felt my sins forgiven," 

But blessed be the Rock of our Salvation, I 
have found that, "'Tis better on before." Nearly 
nine years of sin followed this short experience, 
and then I was reclaimed, by the power of God, 
at a prayer meeting where I introduced the sub- 
ject of my salvation. The «^truggle was long and 
severe. For over three weeks I wrestled, until I 
knew that my peace with God was established. 
From this experience I learned w^hat Bible con- 
viction for sin means, and what the witness of the 
Spirit is as light dawns upon the soul. 

Shortly after I was reclaimed I felt a divine 
call to preach the gospel. For a time I ques- 
tioned whether it was of God, and then I began to 
make excuses; but this soon brought me into such 
gross darkness that I was almost in despair, when 
I was led to cry out, "Thy will, O God, be done," 



A SECOND AVORK OF GRACE. 13 

From that time to the present there has not been 
a day in which I could not claim God as my Fa- 
ther with a good degree of assurance. I have had 
many trials and some dark hours; the witness of 
the Spirit has sometimes been faint; but God has 
given me victory in the trials, the darkness has 
soon passed away, and most of the time the voice 
of God has been truly heard saying, "Thou art 
mine." 

In the fall of 1881, I took charge of Cedar 
Creek Circuit, Michigan Conference, of the United 
Brethren in Christ church. This was my first cir- 
cuit, but the Lord w^as ^nth me, and the cause 
prospered. The spiritual interest increased, and 
during the revival efforts about fifty professed to 
be converted or reclaimed. While others were 
thus coming out and up under our labors, my 
own soul was making rapid advancement. There 
was a marked growth ''in grace and in the knowl- 
edge of the truth." I had learned that a Chris- 
tian has the abiding evidence of his acceptance 
with God, and does not commit any known sin. 

In April, 1882, I attended a convention of the 
Michigan State Holiness Association, held in the 
village of Charlotte. I did not attend this con- 
vention to get the blessing of holiness, for I did 
liot believe it to be ohtainahle] I rather expected 



14 ENTIRE SANCTIFICATION 

to attain to it, but probably not before the chilly 
waters of death should around me roll. I did not 
attend for the purpose of getting any great light, 
for I had been studying the question of Entire 
Sanctification for three years and I had concluded 
there was no such thing as a second work. So 
while I was enjoying more of the love and power 
of God than ever before in my life, yet I was hun- 
gering and thirsting after righteousness, and I 
went to the convention to get this want of my 
heart, in a measure, satisfied. 
' The convention was a spiritual success. The 
preaching and testimonies were very clear and 
positive; but so far as I could discern without 
fanaticism. These had removed my prejudices 
and some of my objections to their ideas, but I 
was far from being convinced that there was a 
second work. The interest increased steadily from 
first to last, closing up in a tornado of divine 
power. None who were present the last evening 
can ever forget how at the first shout of victory 
nearly all the congregation rushed out of the 
house only to return and gaze in speechless won- 
der as souls being brought under - conviction for 
sin, cried for pardon, or shouted their praises at 
being brought from nature's darkness to God\- 
marvelous light. Others groaning under the con- 



A SECOND WORK OF GRACE. 15 

viction for holiness, wrestled until the carnal 
mind was cast out, when some leaped for joy and 
others were laid prostrate under the eternal weight 
of glory. Eternity alone can tell the blessed re- 
sults of that closing service. 

During the entire convention I was wonderfully 
happy in the love of God. On the third day, the 
6th of April, in the afternoon meeting, I bowed 
before God in prayer confessing my ignorance, 
and claiming the Holy Spirit as my teacher. I 
asked Him to settle this matter in my mind for- 
ever. On bended knees, witho at any divine man- 
ifestation, without emotional feeling, without any 
human instructor, I waited for Jehovah to in- 
struct my heart. I had not long to wait. The 
voice to my soul was, "Go forward." But how 
different the direction from what I expected. 
The questions were along the line of an Entire 
Consecration, deeper and more minute than any- 
thing I had ever dreamed of before. In a few 
minutes the end was reached, but everything of 
time and life was gone forever, and I was, as it 
were, alone with God. The last question on this 
line was, ''Will you profess it as a second work?'' 
This pro'duced the hardest struggle; but I settled 
it by saying, *' Yes, if I receive it as such I will so 
profess it, at every suitable time and place.'^ Then 



16 ENTIRE SANCTIFICATIOK 

came the question, "Do you know that all is on 
the altar?" and I answered, "Yes, Lord, thou 
knowest it is all on the altar." These two pas- 
sages of scripture then came to my mind: "The 
altar that sanctifieth the gift/' aud "Whatsoever 
toucheth the altar shall be holy." I asked no 
other evidence, for I believed these to be divinely 
appointed and sufficient. My soul entered into a 
quiet rest. Ey faith I accepted Jesus as my pres- 
ent sanctifier, as He had been before my justifier. 
All doubts and fears were gone. All my hunger- 
ing and thirsting was satisfied. Christ had 
cleansed me from everything unlike Himself, and 
now I would trust Him to keep me clean. I went 
to my boarding-house in this quiet state of mind 
but knew the work had been wrought. Three 
hours after, in that wonderful evening service, the 
baptism of the Holy Ghost fell upon me like fire 
from heaven. When the emotional feelings all 
around me were at their lowest ebb, and in the 
stillness enjoined by the pastor of the church (who 
assumed the charge of this service without any 
invitation from the President of the Association, 
and who opposed the work of the convention) my 
entire being was touched by the electricity of 
heaven, my emotions were brought to the highest 
pitch; and the shouts of victory and praise burst 



A SECOND WORK OF GRACE. 17 

forth from my lips, causing sinners to tremble and 
saints to be glad. Thus God set his seal as to the 
work wrought by giving me the witness of the 
Spirit to my entire sanctification, without emotion, 
with emotion, and by the fruit produced in saints 
and sinners. To assert that I did not on that 6th 
day of April receive the blessing of entire sanctifi- 
cation as a second work would be as foolish as to 
deny my own existence; besides it vrould be a 
crime for which I could hardly hope to be for- 
given, for God has said in His v'ord, "He that 
despised Moses' law died Avithout mercy under two 
or three witnesses; of how much sorer punishment, 
suppose ye shall he be thought worthy, who hath 
trodden under foot the Son of God, and hath 
counted the blood of the covenant, wherewith he 
was sanctified, an unholy thing, and hath done 
despite unto the Spirit of grace?" 

Dear reader, there are now three questions be- 
fore our minds which I will try to answer in the 
following pages. 

1st. Did I have a religious experience before 
the third day of the Charlotte meeting? 

2d. Was the work wrought in me that day of 
God, or the devil? 

3d. If of God, is he a respecter of persons ? 



18 ENTIRE SANCTIFICATIOK 

If you answer the first question in the negative, 
then you unehristianize me, and all others who do 
not profess to be wholly sanctified or cleansed 
from all the carnal mind. This would sweep away 
nine-tenths of the professed Christianity of the 
land. In answer to the second question, if you 
say "of God," then you admit the Second Work, at 
least, in my case. But if you answer "of the 
devil," then we will apply the scripture test, "By 
their fruits ye shall know^ them." The work of 
Satan is to destroy faith and love; but my faith 
was greatly increased and love perfected, to such 
a degree that I was not, nor have been since, when 
in the enjoyment of that grace, conscious of any- 
thing contrary thereto. The third question we 
will consider in the next chapter. 



CHAPTER II. 

EXPEEIENCE OF OtHERS WHO HAVE OBTAINED 

THIS Grace. 

IN giving these experiences we have selected 
only a few from the thousands, and these we 
have abridged, as far as possible, to the testimony 
of the one fact that they obtained an instantane- 
ous work of grace subsequent to conversion, and 
while enjoying a large degree of the divine favor. 

WILLIAM CARVOSSO. 

In the year 1771, the Lord was pleased, in his 
mercy, to convert my sister; and having tasted 
that the Lord was gracious, she came a distance of 
twelve miles, to tell us of the happy news, and to 
warn us to flee from the wrath to come. On en- 
tering my mother's house on Sabbath morning, I 
was not a little surprised to find my sister on her 
knees, praying with my mother and brothers. Af- 
ter she had concluded, she soon began to enquire 
what preparation I was making for eternity. I 



20 hktire sanctificatiox 

was quite at a loss for an answer. She then asked 
me if I attended the preaching of the Methodists. 
I told her I did not. Upon this she particularly 
requested nie to go that night. ''And be sure," 
said she, "you hear for yourself As the evening 
drew on, I felt a very strong desire to go to the 
preaching. As soon as I entered the place, I stead- 
fasUy fixed my eyes on the preacher. His text 
was, *'We are ambassadors for Christ, as though 
God did beseech you by us: we pray you in Christ's 
stead, be ye reconciled to God." The word quickly 
reached my heart; the scales fell off my eyes; and 
1 saw and felt I was "in the gall of bitterness, and 
in the bond of iniquity." I had such a sight of the 
damning nature of sin, and what I had done 
against God, that I was afraid the earth would 
have opened and swallowed me up. I then made 
a solemn promise to the Lord that if he would 
spare me I would serve Him all my days. I now 
gave up my sins, and all my old companions, at a 
stroke; and at once determined, if I could see any- 
one going to heaven, I would join him. For my- 
self I was determined to go to heaven, cost what it 
would. The very moment I formed the resolution 
in my heart to pray, Christ appeared within, and 
God pardoned all my sins, and set my soul at lib- 
erty. 



A SECOND WORK OF GRACE. 21 

In the same happy frame of mind which God 
brought me into at my conversion, I went on for 
the space of three months, not expecting any more 
conflicts; but, O, how greatly was I mistaken! I 
was soon taught that I had not only to contend 
with Satan and the world from without, but with 
imvard enemies also, Avhich now began to make no 
small stir. From my first setting out in the way 
to heaven, I determined to be a Bible Christian. 
The Bible gave me a very clear map of the way to 
heaven, and told me that *^vithout holiness no 
man shall see the Lord.', It is impossible for me 
to describe what I suffered from "an evil heart of 
unbelief^' My heart appeared to me as a small 
garden with a large stump of a tree in it, which had 
been recently cut down level with the ground, and 
a little loose earth strewed over it. Seeing some- 
thing shooting up I did not like, on attempting 
to pluck it up, I discovered the deadly remains 
of the carnal mind, and what a work must be 
done before I could be meet for the inheritance of 
the saints in light. My inward nature appeared 
so black and sinful, that I felt it impossible to 
rest in that state. Some, perhaps, will imagine 
that this may have arisen from the want of the 
knowledge of forgiveness. That could not be the 
case, for I never had one doubt of my acceptance; 



22 ENTIRE SANCTIFICATION 

the witness was so clear that Satan himself knew 
it was vain to attack me from that quarter. 
What I now wanted was inward holiness; and for 
this I prayed and searched the Scriptures. 
Among the number of promises which I found in 
the Bible, that gave me to see it was my privilege 
to be saved from all sin, my mind was particular- 
ly directed to Ezekiel xxxvi. 25-27. The more I 
examined the Scriptures, the more I was con- 
vinced that without holiness there could be no 
heaven. Many were the hard struggles which I 
had with unbelief, and Satan told me that if I 
ever should get it, I never should be able to re- 
tain it; but keeping close to the Word of God, 
with earnest prayer and supplication, the Lord 
gave me to see that nothing short of holiness 
would do in a dying hour and at the judgment. 
Seeing this, it was my constant cry to God that 
he would cleanse my heart from sin, and make me 
holy, for the sake of Jesus Christ. 

I Avell remember returning one night from a 
meeting, with my mind greatly distressed for a 
want of the blessing. I turned into a lonely barn 
to wrestle with God in secret prayer. While 
kneeling on the threshing-floor, agonizing for the 
great salvation, this promise was applied to my 
mind, *^Thou art ^11 fair, my love; there is no spot 



A SECOND WOHK OF GRACE. 23 

in thee." But, like poor Thomas, I was afraid to 
believe, lest I should deceive myself. O, Avhat a 
dreadful enemy is unbelief! I was a fortnight af- 
ter this groaning for deliverance, and saying, *^0, 
wretched man that I am, who shall deliver me 
from the body of this death?" I yielded to un- 
belief, instead of looking to Jesus, and believing 
on him for the blessing; not having then clearly 
discovered that the witness of the Spirit is God's 
gift, not man's act, but given to all who exercise 
faith in Jesus and the promise made through Him. 
At length, one evening, while engaged in a prayer- 
meeting, the great deliverance came. I began 
to exercise faith, by believing I shall have the 
blessing noiv. Just at that moment a heavenly in- 
fluence filled the room; and no sooner had I ut- 
tered the words from my heart, I shall have the 
blessing notv, than refining fire went through my 
heart — illuminated my soul — scattered its life through 
every j^^'^i <^^^d sanctified the tchole. I then re- 
ceived the full witness of the Spirit that the blood 
of Jesus has cleansed me from all sin. I cried out, 
this is what Iivantedf I have now got a new heart! 
I was emptied of self and sin, and filled with God. 
I felt I was nothing, and Christ was all in all. 
Soon after this, Mr. Wesley's pamphlet on Chi is- 
tian Perfection was put into my hand. On read- 



24 ENTIRE SANCTIFICATIOK 

ing this little work, I was filled with amazement, 
to think that a man that I had never seen could 
read my heart in sucth a manner. This tended 
greatly to strengthen me in the truth of the Gos- 
pel. 

CHARLES G. FINNEY 

I will commence this a few days after his con- 
version, and give his idea of Christian perfect- 
ion and consecration. After his first baptism, he 
states on being left alone in his ofiice: " My heart 
seemed to be liquid within me. All my feelings 
seemed to rise and flow out, and the utterance of 
my heart was, *'I want to pour my whole soul out 
to God.' The rising of my soul was so great that 
I rushed into the back room of my ofiice to pray. 
There wcs no fire and no light in the room; never- 
theless it ap; eared to me as if it were perfectly 
light. As I went in and shut the door after me, 
it seemed as if I met the Lord Jesus Christ fiice to 
face. It did not occur to me then, nor did it for 
sometime afterward, that it was wholly a mental 
state. On the contrary, it seemed to me that I saw 
Him as I could see any other man. He said noth- 
ing, but looked at me in such a manner as to break 
me right down at His feet. I have always re- 
garded this as a most remarkable state of mind; for 
it seemed to me a realitv, that He stood before me, 



A SECOND WORK OF GRACE. 25 

?.nd I I'ell down at His feet and poured out my 
K>iil to Him. I wept aloud like a child, and made 
such confessions as I could with choked utterance. 
It seemed to me that I bathed His feet with my 
tears; and yet I had no distinct imj)ression that I 
touched Him, that I recollect. As soon as I be- 
came calm enough to break off from the interview, 
I returned to the front office, and fl)und the fire I 
had nuide of large wood nearly burned out. But 
as I was about to take a seat by the fire, I received 
a mighty baptism of the Holy Ghost. Without 
any expectation of it; without having the thought 
in my mind that there was any such thing for 
me; without any recollection that I had heard 
the thing mentioned by any person in the Avorld, 
the Holy Ghost descended upon me in a manner 
that seemed to go through me, body and soul. I 
could feel impression, like a wave of electricity, 
going through and through me. Indeed it seemed 
to come in waves and waves of liquid love; for I 
could not express it in any other way. It seemed 
like the very breath of God. I can recollect dis- 
tinctly that it seemed to fan me like immense 
wings. I wept aloud wdth joy and love, and I 
doubt not but I should say I literally bellowed out 
the unutterable gushings of my heart. These 
waves came cue after another, until I recollect I 



26 ENTIRE SANCTIFICATION 

cried out, 'I shall die if these waves continue to 
pass over me, Lord, I cannot bear any more;' 
yet I had no fear of death. 

'^During this winter (1843), the Lord gave my 
soul a very thorough overhauling and fresh bap- 
tism of His Spirit. This winter in particular, my 
mind was exceedingly exercised on the question 
of personal holiness; and in respect to the state of 
the church, their want of power with God. I gave 
myself a great deal to prayer. I arose at four 
o'clock and generally spent the time in prayer un- 
til eight o'clock. My days were spent, as far as I 
could find time, in searching the Scriptures. I 
read nothing else all winter but my Bible, and a 
great deal of it seemed new to me. The whole 
Scriptures seemed to me all ablaze with light, and 
not only light, but it seemed as if God's word was 
instinct with the very life of God. 

"After praying in this way for weeks and months, 
the thought that I might be deceiving myself, when 
it first occurred to me stung me, almost like an 
adder. It created a pang that I cannot describe. 
The passage of Scripture that occurred to me, in 
that direction, for a few months greatly increased 
my distress. But directly I was enabled to fall 
back upon the will of God. I said to the Lord, 
. that if he saw that it >vas wise and best, and that 



A SECOND WORK OF GRACE. 27 

His honor demanded that I should be left to be 
deluded and go down to hell, I accepted His will, 
and I said to Him, ^Do with me as seemeth Thee 
good.' 

"Just before this occurrence, I had a great strug- 
gle to consecrate myself to God in a higher sense 
than I had ever before seen to be my duty, or con- 
ceived as possible. I had often before laid my 
family all upon the altar of God, and left them 
there to be disposed of at his discretion. But at 
this time that I now speak of, I had a great strug- 
gle about giving up my wife to the will of God. 
She was in very feeble health, and it was evident 
that she could not live long. I had never before 
seen so clearly what was implied in laying her, and 
all that I possessed, upon the altar of God; and for 
hours I struggled upon my knees to give up un- 
qualifiedly to the will of God. But I found my- 
self unable to do it. I was so shocked and sur- 
prised at this that I perspired profusely with agony. 
I struggled, and prayed and prayed, until I was 
exhausted, and still found myself unable to give 
altogether up to God's wdll, in such a w^ay as to 
make no objection to His disposing of her just as He 
pleased. But, as I said, I was enabled, after strug- 
gling for a few" moments with this discouragement 
and bitterness, which I have since attributed to 



28 ENTIRE SANCTIFiCATiO:?! 

the fiery dart of Satan, to fall back in a deeper 
sense than I ever had done before upon the in- 
finitely blessed and perfect will of God. I then 
told the Lord that I had confidence in Him; that 
I wa? perfectly willing to give myself, my wife and 
family, all to be disposed of according to His own 
Avisdom. I then had a deeper view of consecra- 
tion to God than ever before. I spent a long time 
upon my knees considering the matter over, and 
giving up everything to the will of God; the inter- 
est of the church, the progress of religion, the con- 
version of the world, and the salvation or damna- 
tion of my own soul, as the will of God might de- 
cide. I went so far as to say to the Lord, w^ith all 
my heart, that he might do anything with me or 
mine, to which His blessed wdll could consent; that 
I had such perfect confidence in His goodness and 
love as to believe He could consent to nothing, to 
which I could object. I felt a kind of holy bold- 
ness, telling Him to do with me just as seemed to 
Him good. So deep and perfect a resting in the 
will of God I had never before known. My mind 
settled into perfect stillness. I seemed to be in a 
state of perfect rest, body and soul. The question 
frequently arose during the day, 'Do you still ad- 
here to your consecration and abide in the mil of 
God?' I said yes, I take nothing back. Nothing 



A SECOND WORK OF GRACE. 29 

troubled me. I was neither elated nor depressed; 
I was neither joyfiil nor sorrowful. My confidence 
in God was perfect; my acceptance of His will was 
perfect, and my mind was calm as heaven. Holi- 
ness unto the Lord seemed to be inscribed on all 
the exercises of my mind. My prayers were swal- 
lowed up in the will of God. Of course my mind 
was too full of the subject to preach anything ex- 
cept a full and present salvation in^^the Lord Jesus 
Christ. My soul was wedded to Christ in a sense 
which I had never had any thought or conception 
of before. That passage, ^My grace is sufficient 
for thee,' meant so much. I could understand the 
prophet when he said, *His name shall be called 
Wonderful, Counsellor, the Mighty God, the Ever- 
lasting Father, the Prince of Peace." 

In another place he speaks thus: "I was satis- 
fied that the doctrine of sanctification, in the sense 
that it was the privilege of Christians to live with- 
out sin was a doctrine taught in the Bible." 

REV. J. A. WOOD. 

It pleased the Lord to call me in early life to 
seek pardon and converting grace. I believe 
at ten years of age I first tasted the joys of redeem- 
ing grace, and a Saviour's love. I remember as 
early as then to have realized a sweet satisfaction 



30 ENTIRE SA>fCTIFICATION 

and delight in jDrayer and effort to obey God. 

At the age of thirteen I joined the church. 
Through the blessing and grace of God, I have 
found a home ever since in the church of my early 
choice. 

During the first five or six years of my exper- 
ience I was often perplexed and distressed with 
doubts in regard to the reality of my conversion; 
arising from the fact that I could not fix upon the 
precise time when the change was wrought. I 
would often see people powerfiilly converted, and 
hear them tell of the place and of the moment 
when their chains fell off, and their souls went free. 
The tempter would then whisper in my ear and 
say, ''You cannot tell when you were converted, 
and you never have those cleei^ convictions or those 
striking exercises in religious experience of which 
many speak." 

From this source I had no little trouble, and at 
times, for several years, I found it exceedingly dif- 
ficult to hold fast my confidence. After many and 
severe trials on this point the Lord enabled me to 
settle the matter; and a thousand thanks to His 
blessed name that many years have passed since I 
have doubted for a moment the verity of my early 
conversion. 

The Lord removed my doubts by show^ing me 



A SECOND WORK OF GRACE. 31 

that to know the precise time of my conversion was 
of but little importance; while the great question 
for me to settle was, Have I the evidence that I am 
now converted f 

After I was led to see that to be able to know 
the precise time of my conversion, concerned me 
but little, and that to know that I am now in a 
converted state was my great concern; the ques- 
tion was soon settled by apprehending the abun- 
dant evidence which God always gives of a state 
of salvation. I found it was one thing to have ev- 
idence of a justified, converted state, and quite an- 
other to apprehend and understand that evidence. 

From this time to September 7, 1858, I main- 
tained a general purpose to obey God, and received 
many spiritual refreshings from the presence of the 
Lord, suffering but few doubts in regard to my jus- 
tification and membership in the family of God. 

During this period I was often convicted of re- 
maining corruption in my heart, and of my need 
of purity. I desired to be a decided Christian and 
a usefiil member of the church; but I was often con- 
scious of deep rooted inward evils, and tendencies 
in my heart unfi-iendly to godliness. I found my 
bosom foes troubled me more than all my foes from 
without: They struggled for the ascendency. 
They marred my peace. They obscured my spir^ 



32 ENTIRE SAXCTIFiCATION 

itual vision. They were the instruments of sore 
temptation. They interrupted my communion 
with God. They crippled my eflforts to do good. 
They invariably sided ydth Satan. They occupied 
a place in my heart which I knew should be pos- 
sessed by the Holy Spirit. They were the great- 
est obstacles to my gro^Nvth in grace, and rendered 
my service to God but partial. 

I was often more^strongly convicted of my need 
of inw^ard purity than I had ever been of my ne-ed 
of pardon. God often showed me the impbrtance 
and necessity of holiness as clear as a sunbeam. 
I seldom studied the Bible without conviction of 
my fault in not coming up to the Scripture stan- 
dard of salvation. 

I often commenced seeking holiness, but at no 
time made any great progress; for as I read and 
prayed some duty was seen to present itself which 
I was unwilling to perform, and so I relapsed into 
indifference. I never read Mr. Wesley's "Plain 
Account/' nor any of the standards of Methodism 
on the subject of holiness, nor the memoirs of 
Fletcher, Bramwell, Carvosso, Stoner nor Mrs. 
Hester Ann Rogers, or Lady Maxwell, wdthout 
deep conviction on the subject, and more or less 
effort for its attainment, 1 now see I was often 
on the very point of grasping the prize, and 



A SECOND WORK OF GRACE. 33 

then would sink back, suffer defeat, and another 
season of comparative indifference upon the 
subject; I was often led to see my need of pur- 
ity while studying for the ministry with Kev. 
William Hill, of Cambridgeport, Vt. 

By being convicted so often of my need of 
perfect love, and failing to obtain it, I, after 
awhile (like many others, I fear), became a little 
skeptical in regard to the Wesleyan doctrine of 
entire sanctification as a distinct blessing subse- 
quent to regeneration. I had no clear or defin- 
ite ideas in regard to the blessing of perfect 
love, but came to think of it and teach it as 
only a deeper work of grace, or a little more 
religion. I taught, as many do, a gradual growth 
into holiness, or modem gradualism. I threw the 
whole matter into the world of indefiniteness and 
vague generalities. I expected to grow into ho- 
liness somehow, somewhere, and at some time, 
but knew not how, nor where, nor when. I 
urged believers to seek a deeper work of grace, 
and to get more religion, but seldom said to them, 
*'Be ye holy,^' "This is the will of God, even 
your sanctificatiGn'^ or seek ^'perfect love,'^ 

I became somewhat jDrejudiced against even the 
Bible terms sanctification, holiness, perfection, and 
disliked very much to hear persons use them in 



34 ENTIRE SANCTIFICATION 

speaking of their experience. I was opposed to 
the profession of holiness as a distinct blessing from 
regeneration. 

I became prejudiced against the special advo- 
cates of holiness; and at camp-meetings and in oth- 
er places I felt disposed to discourage and oppose 
direct efforts for the promotion of holiness. If a 
pious brother exhorted the preachers to seek sanc- 
tification, or the members to put away worldliness, 
tobacco, and gaudy attire, and seek holiness, I was 
distressed in spirit, and disposed to find fault. 

During a number of years this was about my 
state of mind upon this subject. And let me here 
record that, w^hile hundreds of sinners Avere con- 
verted to God in connection with my feeble min- 
istry, I do not recollect a single case of a be- 
liever being entirely sanctified under my labors 
during the first nine years of my ministry up to 
September 7, 1858. 

In May 1, 1858 was appointed to the Court- 
street Church, Binghamton. T went there much 
prejudiced against the professors of holiness in that 
church, and they were, doubtless, somewhat prej- 
udiced against me, as they had cause to believe I 
would oppose them on the subject of holiness. I 
soon found, in my pastoral visitations, that where 
those persons lived who professed the blessing of 



A SECOND WORK OF GRACE. 35 

holiness, there I felt the most of divine influence 
and power. I realized a liberty in prayer, and an 
access to God in those families which I did not 
elsewhere. 

And let me remark, while I was prejudiced 
against holiness as a distinct blessing, and against 
its special advocates, I did desire and believe in a 
deep, thorough, vital piety, and was ready to sym- 
pathize with it v\'herever I found it. I had at- 
tended prayer and class meetings but few times 
before I saw clearly that there were those in that 
society whose experience and piety possessed a 
richness, poiver, and depth, which I had not. 

Through the entire summer of 1858, 1 was seek- 
ing holiness, but kept the whole matter to myself. 
During this time none of the professors of holiness 
said anything to me on the subject, but, as I have 
learned since, were praying for me night and day: 
God only knows the severe struggles I had that 
long summer, during many hours of which I lay 
on my face in my study, begging for Jesus to 
cleanse my poor, unsanctified heart; but yet I felt 
unwilling to make a public avowal of my feeling, 
or to ask the prayers of God's people for my sanc- 
tification. 

The Binghampton District camp-meeting com- 
menced that year the first day of September. 



S6 Entire sakctificatiok 

About eighty of the members of my charge went 
with me to that meeting. During six days of the 
meeting the sanctifi cation of my soul was before my 
mind constantly, and yet I neither urged others to 
seek it, nor intimated to any one my convictions 
and struggles on the subject, The result was, six 
days of such deep humiliation, severe distress, and 
hard struggles as I never had endured before. 

On the last evening of the meeting a faithful 
member of the church came to me a few minutes 
before preaching, weeping, and said, "Brother 
Wood, there is no use in trying to dodge this ques- 
tion. You know your duty and may as well com- 
mence seeking holiness first as last. If you will 
lead the w^ay and define your position as a 
seeker of entire sanctification, you wdll find that 
many of the members of your charge have a mind 
to do the same." The Lord had so humbled my 
heart that I was willing to do almost anything to 
obtain relief After a few moments' reflection, Ire- 
plied, "Immediately after preaching I will appoint 
a meeting in this tent on the subject of holiness, 
and will ask the prayers of the church for my own 
soul. 

Glory be to God ! the Rubicon was past. In an 
instant I felt a giving way in my heart, so sensi- 
ble and powerful, that it appeared rather physi- 



A SECOND WORK OF GRACE. 37 

cal than spiritual. In a moment after I felt an 
indescribable sweetness permeating my entire be- 
ing. It was a sweetness as real and as sensible to 
my soul as ever the sweetness of honey was to my 
taste. I immediatjly v/alked up into the stand. 
The presiding elder requested me to exhort after 
his sermon. I replied, ''I will if the Lord will 
help." Just as he gave out his text — Eccl. xii. 
13, ^'Let us hear the conclusion of the whole 
matter," etc. — the baptism of fire and power came 
upon me. 

For me to describe what I realized is utterly 
impossible. It was such as I need not attempt to 
describe to those who have felt and tasted it, and 
such as I cannot describe to the comprehension of 
those 'whose hearts have not realized it. I was 
conscious that Jesus had me in His arms and 
that the heaven of heavens was streaming through 
and through my soul in such beams of light and 
over-whelming love and glory as can never be ut- 
tered. The half can never be told! 

It was like marching through the gate of the 
city to the bosom of Jesus, and taking a full 
draught from the river of life. 

Hallelujah ! Glory ! Glory ! I have cause to 
• shout over the work of that precious hour. 

It was a memorable era in the history of my 



38 

probation, a glorious epoch in my religious exper- 
ience — never, never to be forgotton. Jesus there 
and then — -all glory to His blessed name ! sweet- 
ly, completely, and most powerfully sanctified my 
soul and body to Himself. He melted, cleansed, 
filled and thrilled my feeble, unworthy soul with 
holy, sin-consuming po^ver. 

Glory be to God! Perfect love is the richest, 
the sweetest, and the purest love this side of Para- 
dise. Angels have nothing better. Well may 
the poet sing, 

*'0h, for this love let rocks and hills 

Their lasting- silence break, 
And a 1 harmonious human tong-ues 

Their Savior's praises speak !" 

What I received at the time Jesus sanctified my 

soul was only a drop in the bucket compared 

with Avhat it has since pleased Him to impart. 

Since that hour the deep and solid conmiunion my 

soul has had with God and the rich baptisms of 

love and power have been "unspeakable and full 

of glory." 

**0, matchless bliss of perfect love. 
It lifts me up to things above, 

It bears on eag-les' wing's; 
It gives my ravished soul a feast. 
And makes me here a constant g-ufest 

With Jesus' priests and kings." 

The divine fragrance imparted to my soul when 
the Savior cleansed and filled me with pure love I 
have never lost for one hour, and trust I never 



A SECOND WORK OF GRACE. 39 

may. The thought of that hour brings ever an 
indescribable sweetness in my soul. I make a rec- 
ord of this to the glory of God. Glory, honor, 
and eternal praise be to His blessed name for ever 
and ever ! His own arm hath brought salvation 
to my feeble, helpless, soul. And I do love the 
Lord my God with all my heart, soul and strength. 
Yet I am nothing, and Jesus is my all. Sweet 
portion! O, the blessedness of this inward, spirit- 
ual kingdom ! O, the depths of solid peace my 
soul has felt! As I now look back over the 

twenty.one beautiful years since that eventful 
hour, 

"Oh, how can words with equal warmth 
The gratitude declare 
That glows within my ravished heart ! 
But Thou can'st read it there." 

During these consecrated years I have had 
time, and every variety of circumstances, to te^t 
the genuineness of my submission and the &aving 
power of God, and I am constrained to say, I 
know "the blood of Jesus Christ His Son cleanseth 
from all sin." I state it with the most profound 
conviction of its truth, as well as of my own 
tveakness and wiworthiness. Oh, that I could 
describe my feeling of gratitude and love as I re- 
view the amazing grace and power of God! Truly 

"I stand all bewildered with wonder. 
And gaze on an ocean of love ; 
While over its waves to my spirit. 
Comes peace like a heavenly dove" 



40 ENTIRE SANCTIFICATION 

Some of the precious results of the cleansing 
power of Jesus in my soul have been, 

1. A sacred nearness to God my Saviour. The 
distance between God and my soul has appeared 
annihilated, and the glory and presence of Divinity 
have often appeared like a flood of sunlight, sur- 
rounding, penetrating, and pervading my whole 
being. Glory be to God that even the most un- 
worthy may be "brought nigh by the blood of 
Christ." 

2. A sense of indescribable sweetness in Christ. 
The fact that He is "the rose of Sharon" "the 
lily of the valley," "the brightness of His (the 
Father's) glory," and "is altogether lovely;" has 
at times so penetrated my soul as to thrill and fill 
it with ecstatic rapture. O, how glorious and 
lovely has the dear Savior appeared to my soul, 
and how strong the attraction my heart has felt 
toward Him ! Often His glory has shone upon 
my soul without a cloud. 

3. A deej), realizing sense of the reality of 
spiritual things. Bible truth has appeared as 
transformed into solid reality. The doctrines of 
the gospel have become to me tangible facts, and 
my soul has triumphed in them as an etern- 
nal verity. 

4. A surprising richness and fullness of mean- 



A SECOND AVORK OF GRACE. 41 

ing in the Scriptures, which I had not before rea- 
lized. Many portions of the Word, an hich 1 had but 
little understood and taken but little interest in, now 
appear full of meaning and exceedingly j^recious 
to my soul. The following passages have been 
applied many times to my soul with great power ; 
"And I will pray the Father, and He shr 11 give 
you another Comforter, that He may abide ivith 
you forever; even the Spirit of truth, whom the 
world cannot receive, because it seeth Him not, 
neither knoweth him; but ye know Him; for He 
dwelleth with you, and shall be in you.'^ .... ''If a 
man love me, he will keep my words; and my 
Father will love him, and we will come unto him 
and make our abode ivith him" .... "Now ye 
are clean through the word which I have spoken 
unto you. Abide in me and I in you. As the 
branch cannot bear fruit of itself, except it abide 
in the vine, no more can ye, except ye abide in 

me.'' "But if we walk in the light, as He is in 

the light, we have fellowship one with another, 
and the blood of Jesus Christ His Son cleanseth 

us from all sin." "God is love; and he that 

dwelleth in love, dwelleth in God, and God in him. 
Herein is our love made j^ erf ect, that we may have 
boldness in the day of judgment, because as He 
is, so are we in this luorld. There is no fear in 



42 ENTIRE BANCTIFTCATIOK 

love; but perfect love casteth out fear, because 
fear hath torment. He that feareth is not made 
perfect in love.'^ 

5. A complete satisfaction and resting in 
Christ. Since then there has been no favorable 
response from within to temptations from with- 
out. Before, I often found elements in my heart 
siding Aviith the tempter, and felt that all was not 
right within. There appeared to be an aching 
void or a place in my soul which grace had nev- 
er reached. But since Jesus sent the refining fire 
through and through my heart, I have been 
sweetly assured that grace has permeated ev- 
ery faculty and fibre of my being and scattered 
light, love, and saving power through every part. 
Hallelujah to God! I have found satisfaction, 
rest, and exultation in Christ. 

6. A great increase in spiritual power. This 
I have realized in my closet devotions, in my 
pastoral duties, and especially in the ministration 
of the blessed truth. Blessed be the Lord, I have 
learned by experience that men may receive the 
Holy Ghost in measure limited only by their ca- 
pacity to receive, and feeble ability to endure. God 
could easily bless men beyond the power 
of the body to endure and live, if He were dispos- 
ed to take them that way. This increase of 



A SECOND WORK OF GRACE., 43 

power has delivered me from all slavish fear of 
man, or of future evil. It has given me such a 
love to the Savior and to His glorious Gospel, as 
to make all my duties sweet and delightful. Tru- 
ly, ''Her ways are v/ays of pleasantness and all 
her paths are j^eace." 

7. A clear and distinct witness of purity through 
the blood of Jesus. The testimony of the Holy 
Spirit and of my own spirit, to the entire sanctifi- 
cation of my soul, has been more clear and con- 
vincing than any I ever had of my regeneration, 
although I had no doubts of that for years before 
the Lord extirpated inbred sin from my soul. 
^'Meridian evidence puts doubt to flight.'' 

Dear reader, how I wish I could tell you how 
clear and sweet the light of purity has shone 
through the very depths of my soul ! How I wish 
I could tell you the complete satisfaction I 
have realized since I have obtained this pearl of 
great price ! If I could only tell you all about 
the full and perfect love of Christ ! But, O, it 
can never be told ! Its fullness, its richness, and 
its sweetness, can never be expressed ! You can 
know only by experience, and this is your solemn 
duty and exalted privilege. Will you not seek 
it? Will you njt begin now? A holy life 
is the happiest life, the easiest life, and the 



44 ENTIRE SANCTIFICATION 

safest life you can live. O, be persuaded to 
settle the matter at once, and begin now to seek 
for purity, and never yield the struggle until you 
obtain the glorious victory ! 

It may cost you a severe struggle, but victory 
will be yours if you only persevere. When you 
have become fully decided that you will never 
cease consecrating, praying and believing, until you 
have obtained the blessing you will have sur- 
mounted your greatest difficulty, and it will not 
be long before the streams of pure love will 
flow through the depths of your soul. 

MR. JACOB HOKE. 

My earliest recollections are associated with pious 
parents, the strict observance of the Sabbath, and 
the careful study of the Scriptures and catechism. 
As early too as I can recollect I desired and fully 
intended to become a Christian. Indeed I could 
form no idea of anything worth living for othei 
than to serve God, and for this purpose I frequent- 
ly prayed in secret. In my twelfth year I left my 
home to battle with life for myself, and in my 
seventeenth year I witnessed for the first time an 
invitation to the altar to seek Christ. Up to this 
time I supposed I was not in a fit condition to 
seek the Saviour; that a more thorough convictio 7 



A SECOND WORK OF GRACE. 45 

and breaking up of my lieart was necessary, and 
that until these were secured I could not obtain 
the great desire of my soul. Instead then of look- 
ing to God for pardon, I looked for a preparation, 
a fitness to seek Him, I however embraced this 
the first opportunity to seek God in public, and 
continued seeking from the night of Sabbath, 
August, 29th., 1841, to Wednesday, September, 
1st., following, when I was sweetly converted. 
This great and momentous event occurred in the 
following manner: a pious lady — the wife of the 
merchant with whom I was living- — came into the 
store and handed me a pocket Testament, saying, 
''Here, I will give you this: read it and you will 
find in it that which will do you good." Receiv- 
ing at her hands the Testament, and no doubt di- 
rected by the Holy Spirit, I opened it at Revela- 
tion xxiiil 7, and read — ''The Spirit and the bride 
say, Come. And let him that heareth say, Come. 
And let him that is athirst, come. And whoso- 
ever will, let him take the water of life freely." 
The great hindoranca t ) me, as already stated, was 
my supposed want of feeling, of fitness to seek 
Christ; but when I read these gracious words I 
weighed each sentence and word, until coming to 
the ''whosoever idll,^^ when I felt that here was an 
assurance and invitation broad enough for me. It 



46 ENTIRE SANCTIFICATION 

did not say, "whosoever feels deeply/' or "whoso- 
ever is all broken up in spirit, and is thus in a fit 
condition'' may take the water of life, but simply- 
"'whosoever wiW\ Thus pondering and weighing 
these gracious words, and seeing in them a depth 
and comprehensiveness of meaning, I had never 
seen in them before, I like John Wesley, ''felt my 
heart strangely warmed,^^ Peace, love and jo y fill- 
ed my heart. The whole creation seemed strange- 
ly altered. I retired for secret prayer, but praise 
and adoration flowed from my happy heart. O, 
the bliss of that hour ! It will require an immortal 
tongue, the vocabulary of heaven, and a whole 
eternity to tell it. 

Immediately after my conversion I identified 
myself with Christians, united with the church of 
the United Brethren in Christ, and became active- 
ly engaged in church work. I also procured books 
and gave myself to study, with the view to acquire 
knowledge so as to enable me to fill whatever 
sphere in life I might be called u23on to occupy. 
During more than a quarter of a century of my 
religious life, up to 1867, my experience was not 
entirely satisfactory. I was almost constantly 
troubled with the suggestion that I had never 
started right; that my convictions and penitence 
were not sufficiently deep and thorough, and that 



A SECOND WORK OF GRACE. 47 

I had not been as thoroughly converted as I would 
have been had I possecjsed a deeper conviction and 
a better preparation. I also fell into the unhappy- 
habit of measuring myself by others, and contrast- 
ing my experience with theirs, and drawing dis- 
couraging conclusions against myself This 
habit became as constant as breathing, and as a 
consequence, I was involved in doubts and fears. 
I struggled too with the power of an internal foe, 
which led me to do many things which I did not 
want to do, and hindered me from doing much that 
I desired to do. I had yet my seasons of religious 
enjoyment, but I had not perfect liberty. During 
all these years I freely opened my mind to older 
and more experienced Christians, but was assured 
that I was only under a temptation, and that such 
was the Christian life, and that I should be con- 
tent and wait until death should forever free me 
from the conflict. The possibihty of deliverance 
except by a slow and gradual process of growth in 
grace was never proposed. On a few occasions 
the doctrine of entire sanctification was suggested; 
but I entirely discarded it as fanatical. I was led 
to this view of it, not from my own reading or un- 
derstanding of the Scriptures, but from the disre- 
gard of it, and in some cases, the opposition and 
sneers of some whose opinions I valued and who 



48 ENTIRE SA.NCTIFICATIOK 

were my spiritual guides. I am satisfied now that 
had the doctrine of entire sanctification been prop- 
erly set before me, and the possibility of an im- 
mediate and instantaneous deliverance been press- 
ed upon me, I would at once have embraced the 
former and sought the latter. And it was only 
when I was brought to abandon the gradual and 
progressive theory and adopt the immediate and 
instantaneous, that deliverance was found. The 
manner of my deliverance will next claim our 
attention. 

In the winter ot 1867-8, I was taken with a 
severe cold which threatened to terminate fatally. 
When thus brought to look death squarely in the 
face, I more than ever felt the need of a better 
preparation. Daily I searched the Scripture and 
prayed for the divine interposition. One evening 
while seated with my family, the veil which sep- 
arates the unseen world from the present seemed 
to be lifted, and I was permitted to gaze into 
eternity. The great judgment day, heaven, hell, 
the infinite purity of God, all, all stood before me. 
I at once went to my bed-chamber and kneeling 
down thanked God for the vision, and prayed Him 
that, lest I should forget it, He should ''burn it into 
my souiy God took me at my A\ord, and for three 
months this awful scene was present with me. I 



A SECOND WORIt OF GEACE. 49 

stood as it were upon the verge of this mighty 
gulf into which at no distant day I must enter. I 
have stood upon the shore of the mighty ocean, 
and looked out over its seemingly boundless ex- 
panse, but I knew that far away in the distance 
there was a bound to its surging, restless waves. 
But here was an ocean without bounds. O, 
Eternity ! Eternity ! How vast, how aw^ful thou 
art ! And O, how the value of the soul rose in my 
estimation as the world sank into insignificance. 
It seemed to me that from thenceforth I had but 
one thing to do — to secure the highest possible 
preparation for the awful future. To laugh, to 
trifle, to love and pursue the world under this 
mighty vision seemed impossible. Said John Sum- 
merfield, when dying: — "If I had my life to live 
over again I would preach differently, I have had 
a glimpse into eternity" and I, too, had a glimpse 
into the awful beyond, and from the hour that vi«^- 
ion was given me, things look differently. I seem 
to have died to the world, and to have lo?t all de- 
sire for its pleasures. God and heaven are all my 
desire — all my concern. 

Immediately after the strange revelation just 
narrated, I studied the Scriptures anew\ Holiness 
to God seemed to appear upon every page. At 
this same time, too, a number of copies of the Guide 



50 ENTlRIi SAlsrcTlI'ICATlOK 

to Holiness were placed in my hands, which I read 
with great eagerness. In them I saw an exper- 
ience narrated which I felt was just what I needed. 
All my prejudices against instantaneous sanctifi- 
cation vanished like smoke: and I resolved that 
the experience I read of should be mine. I pray- 
ed for it, consecrated for it, and waited for it, and 
blessed be God; in due time, it came. It was re- 
ceived as follows: In May following the Avinter 
just stated, Avhile kneeling at the altar of our 
church, and receiving the emblems of the broken 
body and shed blood of Christ, a most delightful 
and inexpressibly precious influence stole into my 
anxious heart. It was the same in kind as the first 
I received when converted, twenty seven years 
previously, and multiplied hundreds of times since, 
and it came, too, when my mind was in the same 
believing, trusting, expecting and receptive atti- 
tude; but it came now in a fulness above anything 
I had ever previously experienced. And it came 
as I felt assured, to abide, and I was conscious that 
the great desire of my heart was obtained. I was 
completely delivered from all my doubts and fears. 
Jesus became inexpressibly near and precious, and 
my peace became as a river. And day and night 
whether engaged in religious or secular duties, 
whether in church or in the store, at home or 



A SECOND WORK OF GRACE. 51 

abroad, I was kept in a peace so profound, so pre- 
cious, so sweet, that human language fails to ex- 
press it. A holy calm reigned, not only within 
me, but all about. The very atmosphere seemed 
to have become etherealized, softened, and strange- 
ly quiescent. I was consciously eating angel's food, 
and resting most delightfully in the arms of a lov- 
ing and almighty Saviour. I could see God in 
every thing-in His word. His providences, and His 
people by whatever name called. This experience 
remained for days, and weeks, and months, and 
years, and now, blessed be God, although nearly 
eighteen years have elapsed, with some modifi- 
cations, it still abides. This wonderful change, be 
it remembered, was wrought at once — instantan- 
eously, and what I failed to secure by over a quart- 
er century's effort under the gradual theory Avas 
reached by a single act of consecration and faith. 
But let me now in conclusion state some of the 
most marked, permanent results of this happy 
change. They are as follows: 

1. Perfect soul rest in Christ. If I were 
called upon to state the most marked peculiarity 
of this new experience, it would be supreme rest 
of soul, inward quietude, and the most undoubted 
assurence of the divine favor. 

% Complete deliveranci^ from the pres- 



52 ENTIRE SANCTIFICATION 

ENCE OF CONFLICTING PRINCIPLES IN THE SOUL. 

I have passed from the experience expressed by 
"Prone to wander, Lord I feel it/' to that of 
"Prone to serve, the God I love/' 

3. Supreme satisfaction in Christ. Said 
one: — "As the lungs are satisfied with the pure 
air, and desire no better substance to fill them, 
and as the eyes are satisfied wdth the light, and 
want no other, so the soul that has found Jesus, 
through His personal manifestation, has all and 
wants no more.'' 

Chambersburg, Pa., Feb. 3d. 1886. 

REV. DAVID EDWARDS, D. D. 

The following sketch is compiled from The 
Life of Rgi\ David Edwards, D, D., late a 
bishop of the United Brethren in Christ, whose 
biography is ably Avritten by the Rev. Lewis Dav- 
is, D. D. 

"The testimony of Mr. Edwards is, *My parents 
taught me to pray from my earliest recollection. 
They also taught me the necessity of a change of 
heart through faith in Christ. At about seven 
years of age I was impressed that I would be call- 
ed to the ministry. From this time I sought the 
Lord in secret, and led a moral life. In the Sab- 
bath-school, as well as under the preaching of 
God's Word, I w^ould often weep and pray earn- 



A SECOND WORK OF GRACE. 53 

estly for the pardon of my sins.' At the age of 
twelve he, with his brother John, entered the wool- 
en-factory at DelaAvare as an apprentice, and be- 
gan to learn the trade of carding and cloth-dress- 
ing. All of the hands slept in the factory. The 
first night when he knelt dow^n at his bedside to 
pray, as was his custom, some of his com- 
panions, tossed their boots at him. The next 
night when he knelt down they said in a whis- 
per, loud enough to be distinctly heard, 'Hush, 
Dave's a praying.' But he gave them no heed, 
and treated them just the same as before. It was 
not long until they were ready to show him the 
utmost respect, and in time some of them followed 
his example. 

He continued at Delaware until he was seven- 
teen years of age, receiving but a meager compen- 
sation for his work, and that in cloth. But now, 
having acquired a fair knowledge of his trade, he 
prepared to leave home, and so changed his place 
of labor. A kind Providence led him to Rock 
Millsj about seven miles above Lancaster, Ohio, on 
the Hocking River. Here the pay was better than 
at Delaware, but he was away from mother and 
loved ones. This was not home. *At times,' said 
he, 'I felt sad and lonely.' Besides, the very 
things against which his mother cautioned, name- 



54 ENTIRE SANCTIFICATION 

ly bad company, and the danger of forming bad 
habits, seemed now to confi'ont him. In fact his 
associations at this place put his principles to a 
severe test. But God was with him. 

After he had been at Rock Mills about one year 
he attended a protracted meeting held by the Unit- 
ed Brethren in a neighboring dwelling-house, 
occupied by a family by the name of Graul. At 
first he avoided all personal connection with the 
meeting, but was at length deeply convicted, and 
resolved, as he expressed it, 'to commence seeking 
for life.' He joined the church as a seeker, but it 
was not until after three months, May 28, 1834, 
at a meeting held at Jacob Balenlaugh's, just a 
short distance from where the protracted meeting 
was held, that he received a satisfactory evidence 
of the forgiveness of his sins. The depth of his ex- 
perience and the energy of his religious life began 
to suggest to the minds of others whether God 
might not have a special work for the converted 
factory-boy. 

It is the peculiar prerogative of the great Head 
of the church to designate men to preach the gos- 
pel. All Protestant denominations substantially 
agree on this subject. This is the faith and prac- 
tice of the United Brethren in Christ. She admits 
no one to this holy office who does not give evi- 



A SECOND WORK OF GRACE. 55 

dence that he is 'moved by the Holy Ghost to 
preach the gospel.' Many have heard Mr. Ed- 
wards relate his own experience on this subject. It 
was clear and distinct. His usual way of stating 
it was, 'Soon after my conversion, I felt an inward 
call to preach the gospel.' But his extreme timi- 
dity Avas a great obstacle to him. His quarterly- 
conference license bears date May 23, 1835. So 
bashful was he at this time, that when his presence 
was desired in the conference one of the brethren 
had to go out and constrain him to come in. But that 
which appalled him most was the nature and re- 
sponsibility of the work itself. Thus weighed 
doAvn, he cried mightily to God for help; and in 
the deepest anguish of soul he exclaimed, 'The 
load is too heavy, I cannot bear it! Oh, what shall 
I do?' 

A few months later, during which time Mr. 
Edwards had made several attempts to preach, 
Rev. E. VanDeraark vra^ placed in charge of 
Pickaway Circuit. His colleague having resign- 
ed, he asked for the help of Mr. Edwards. This 
was granted. So now he began itinerant work 
in earnest, November 1, 1835. He was well re- 
ceived on the circuit. At this time he was hard 
to follow in a sermon. His utterances were rapid 
and often very indistinct. Words did not seem 



56 ENTIRE SANCTIFICATION 

to flow, but rather to rush along in broken frag- 
ments. His ideas, however, were sound and logi- 
cal. His standard of the preacher's qualifications 
and work was so high that no ordinary success 
could satisfy him. There have been a few men 
in the world incapable of mediocrity, and 
Mr. Edwards was one of the number. The 
labor of the year was quite successful, resulting 
in a number of revivals. He was very studious, 
always carrying with him a New Testament, Kirk- 
ham's Grammar, and other books. He studied 
much on horseback, and so occupied himself with 
his books at stopping-places that he was regarded 
by some as very poor company. His senior col- 
league assisted him in grammar until the student 
out-stripped the teacher. Often w^as he found up- 
on his knees in the woods, beside a log or a tree, 
with his Testament spread out before him — for it 
was by prayer and study that he sought the mean- 
ing of the Word. In 1836 he became a member 
of Scioto Conference, and from that time he made 

the fortunes of the Church his fortunes. He earlv 

»/ 

habituated himself to orderly methods in preach- 
ing. Nor did he ever in exhortation depart from 
this rule. To this we must ascribe much of his 
power in the pulpit and on the rostrum. 

Mr. Edwards did not spend his time in cheap 



A SECOND WORK OF GRACE. 57 

talk; nor was he disposed to listen very long to 
the gossipping stories of others, as the following 
incident will show. In making his first round on 
Yv'inchester Circuit, he stopped with a family 
somewhat addicted to this vice. The good lady 
of the house went on to tell him of a quarrel that 
had taken place between two of the mem- 
bers of the church. He listened awhile, and then 
said, ^Stop, mother, stop; I do not want to hear 
any more of it. I have all that I can do to attend 
to the gospel.' This may seem a little abrupt, but 
the case probably justified it. He knew when to 
be rigid and severe, and and also when to be gen- 
tle and kind. 

He was mighty in prayer. This was his chief 
reliance in trouble. At one time, during a vio- 
lent disturbance at a camp-meeting, he cast himself 
down in a tent that was being unroofed by a mob, 
and prayed with all his might. The excitement 
immediately ceased and order was restored. He 
said, 'The Lord did it; let Him have the glory.' 

In 1839 the conference met at Pleasant Run, 
where Mr. Edwards was elected to elders' orders, 
after the usual probation of three years, and or- 
dained by Bishop Kumler, senior. From this con- 
ference he was sent to Burlington Circuit, in the 
extreme southern portion of Ohio. This was send- 



58 ENTIRE SANCTIFICATKXN 

ing him away from the better portion of the Church 
to serve a few disheartened and scattered societies 
in a country exceedingly rough and difficult to 
travel. But he was not the man to hesitate or fal- 
ter in the presence of a clearly-defined duty. So, 
true to his consecration- vows, he w^ent and com- 
menced work at once. And how w^ell and nobly 
he bent himself to the work in hand is still a sub- 
ject of common talk in many portions of southern 
Ohio. 

During this year he was joined in marriage to 
Miss Lucretia Hibbard. The nuptials were solem- 
nized on December 10, 1839, Rev. W. K. McKabe 
officiating. This union proved fortunate in every 
respect. Mrs. Edwards, as the wife of an itiner- 
ant, has ever been a devoted and efficient helper. 
It was through her judicious management of the 
financial affairs of the family that he v>^as enabled 
to devote himself exclusively to one work. 

From overwork and exposure, and perhaps also 
from a zeal not always directed by prudence, the 
health of Mr. Edwards had become impaired. He 
took his case to the Lord, as was his custom in all 
matters, both temporal and spiritual, and asked 
direction. After getting all the light he could, it 
seemed necessary to locate and await the indica- 
tions cf 7\ .vidence. So with some trembling lest 



A SECOND WOBK OF GRACE. 59 

he should depart from the way of duty, at the con- 
ference of 1840 he took a location, purposing to 
return to the active work as soon as possible. He 
was, however, for this year appointed presiding 
elder on Jackson Mission, a small field lying in 
West Virginia, not very remote from his residence 
in Centerville, Ohio. In 1841 and 1842 he re- 
ceived no appointment, but scarcely passed a Sab- 
bath without preaching. He attended all the 
annual sessions of conference, and now began to 
take a large part in the proceedings. Hence his 
influence was more and more felt. 

In 1843 Mr. Edwards was present at conference 
and prepared to take work. Providence had fav- 
ored him with restored health and with somewhat 
improved temporal circumstances. And then he 
had been so diligent in study, and had so thorougly 
maintained the spirit of devotion in his heart, that 
all things considered, he was nov>^ better prepared 
for the active work of the ministry than ever be- 
fore. He seemed especially to have acquired more 
self-control in preaching. He was appointed to 
Muskingum Circuit, with JesseWilson as colleague, 
each of these devoted men being greatly favored 
by the companionship of the other. 

In 1844 Mr. Edwards, who had just completed 
his twenty-seventh year, was appointed to Circle- 



60 JENTIRI^ SANCTIF'ICATIOK 

ville Station. As to the man, he was still the same 
that he was ten years before, when he became a 
Christian. He was a man of marked individuality. 
But the accidents of the bashful factory-l)oy were 
being laid aside. The moral and spiritual ele- 
ments of his nature were now coming into full 
play. The devotions, struggle, and one might al- 
most say the agony, of years, were beginning to 
]. resent some of their ripened fruit. The Lord 
vr s evidently leading him to a higher plane of 
thought and action; this made him fearless and 
mighty in his work. During the winter of this 
year, Mr. Edwards was awakened one night by the 
thou<_lit of Rev. Jesse Wilson, his colleague of the 
previous year, who was now in the last stages of 
consumption. He said to his wife, ^ Why may not 
Jesse and his wife come and stay with us?' The 
answer was favorable; and the next morning, be- 
fore breakfast, he went down to Mr. Wilson's and 
told him of his thoughts in the night and of vrhat 
he had now to propose. Mr. Wilson replied, *As 
I was lying awake last night, I wondered if you 
would not let us come and live vith y mi, f;i»d let 
me die at your house.' The two families lived to- 
gether; and Mr. Edvv^ards often said that Jesse 
kept the door of heaven open to them to the time 
of his death, which occurred February first of the 



A SECOND WORK OF GRACE. 61 

same winter." 

(Here let me digress from the line of our narra- 
tive long enough to ask the reader's opinion of the 
Christian character of the subject of this sketch. 
Do not these facts, which Ave have recorded, give 
positive evidence of his thorough conversion, and 
a well developed religious nature? If this be true, 
what will those who deny the ^^Second Work/' do 
v;ith the experience which we now proceed to re- 
cord?) 

"While at Circleville he made an immense ad- 
vance in spiritual stature. From this time dates 
his profession of entire sanctification, and without 
discussing theories here, he undoubtedly entered 
u})on a new era in his religious life. The flame of 
his devotion was intenser, purer, steadier, sending 
its blessings more abroad, and saving less f r self, 
than ever before. He had carefully read and 
much admired the writings of Wesley and his fol- 
lowers on the subject of sanctification. 'Principles 
of the Interior or Hidden Life,' by Prof. Upham, 
and 'Life and Religious Opinions of Madame Guyon' 
and others of like kind, were his favorite books. 
Not a few of the members of his charge, as well 
as others, fully sympathized with him in these 
tendencies and struggles of his mind and heart. 
This was especially true of Jesse Wilson. The 



62 ENTIRE SANCTIFICATIOK 

influence of this godly man upon the mind of Mr. 
Edwards was indeed very great. In the struggle 
and yearnings of their kindred spirits they m.u- 
tually stimulated each other. Mr. Wilson profess- 
ed to obtain the blessing of entire sanctificati on on 
Christmas-day, 1844, while lying sick at the house 
of Mr. Edwards. This was regarded as a trium- 
nhant vindication of the doctrine taught by these 
good men; namely, that entire sanctification is by 
faith in Christ and attainable before death. As 
the friends of Mr. Wilson gathered around him he 
said, calmly, ^All, all is noAV peace. Eest, my soul, 
in Jesus. Glory, glory to God in the highest.' The 
experience of Mr, Edw-ards can best be read in his 
ownsimple and fervid language. ^On the second 
day of January, 1845, having an appointment a 
few miles in the country, I started about sundowai, 
exceedingly oppressed with asenseof myunworth- 
iness and unholiness. While reflecting upon how 
poorly qualified I was with such an unholy heart, 
to preach a pure gospel to others, it was suggested, 
You have been seeking a clean heart for ten years 
and you are further from it now^ th?ai ever before. 
You had better now give it up, and not make a 
fool of yourself and expose yourself to persecution. 
Why not live peaceably as most Christians live? I 
answ^ered, God says, Be ye holy, and it is plainly 



A SECOND WORK OF GRACE. 63 

my duty to seek it and obtain it, whether others 
do or not. 

^The next suggestion was, — for by this time the 
thoughts presented to mind occupied my entire at- 
tention, as much so as if I had heard an audible 
voice. — If it is by faith, you may have it now be- 
fore you preach, and I began to pray. In an in- 
stant these words were presented to my mind as 
never before; Ask and receive. Why Lord, said I, 
I have asked a thousand times. True, said the in- 
ward voice, you asked, but you have not received 
or taken the offered blessing. I at once saw the 
difficulty. At that instant a revelation was given 
upon the subject of faith which was Avorth more to 
me than all the theology I ever read upon it. I 
lemembered many a time in my former history 
when the blessing was in reach. I could, as it 
were, see it, and almost say, it is mine. But this 
receiving faith was wanting. I saw the blessing 
held out, and with melting heart, and tearful eyes 
said. Lord, I do receive, — I am Thine and Thou art 
mine ! It was enough. My heart was filled with 
love. Glory to God. That was a great turning- 
point in my religious life. I had from that hour a 
depth of peace, a constancy of faith, and a clear- 
ness of views of divine providence never before 
enjoyed. Whatever inconsistencies may have 



64 ENTIRE SANCTIFICATION 

marked my life since that time, I am convinced 
that the above was a real and scriptural experi- 
ence. And my only regret now is, after nearly 
sixteen years, that I have not made more profi- 
ciency in it, and lived it out more perfectly. But 
to-day I stand on the same platform, and the mer- 
ciful Saviour who saved me then kindly pardons 
all past delinquencies, and is still the strength of 
my heart, and my portion forever. Glory to His 
holy name.' This quotation is lengthy, but it 
could not well be omitted, nor abridged. It is 
therefore given entire. It reveals most clearly the 
triumph of God's grace in the heart of His servant. 
Many have heard him tell this simple story with 
throbbing hearts and tearful eyes. And no won- 
der; for it lets in a flood of light upon the great 
question of salvation by faith, and faith only." 

Have all these Christian fathers been deceived ? 
Have they been led by a deceiving spirit through 
the greater part of their useful lives ? Has God 
alloAved such as these, pillars of glory and strength 
to the Christian church, to teach a false doctrine 
all their days? God forbid ! If they were de- 
ceived would not some of these, who have gone 
shouting home to glory, had their eyes opened to 
the fact in time to recant and warn others to avoid 
their error ? It would seem that such would be 



A SECOND WORK OF GRACE. 65 

the case. But these testimonies, taken together 
with the thousands unrecorded, would be sufBcient 
to convince any right minded judge and jury in 
the land — proofs they could not impeach. From 
the argument of this chapter we must come to one 
of three conclusions. Either 

1. There is a second work, or 

2. These witnesses are all deceived, or 

3. They have willfully lied. 

From the last conclusion we shrink with horror; 
to affirm the second would be to claim the ability 
to criticise, and the right to reject the judgment of 
the best minds of the Church. Who wishes to as- 
sume the responsibility ? I prefer to accept the 
^proposition that Entire Sandification is a Second 
Work of Grace. _ 



CHAPTER III. 

Experience of those who havb Not 
Obtained this Grace. 



IN opening this chapter it may be necessary to 
refer to a fact often stated by the opponents of 
a second work as lying against the doctrine, 
which is, that when God does a w^ork it is perfect. 
I am not acquainted with any authority that con- 
tradicts this statement. But that a different and 
additional w^ork cannot be done by Him af- 
ter He has performed a perfect work is contradict- 
ed by facts and reason. *'In the beginning God 
created the heavens and the earth." No one will 
say this was not a perfect creation; but the Almighty 
found it necessary to spend six days of labor, each 
marked by a definite and perfect w^ork, before this 
earth Avas fitted as a habitation for man. At each 
step God had said, **It was good;" but when all His 



A SECOND WORK OF GRACE. 67 

work was done "God saw every thing that he had 
made, and, behold, it was very good." The 
apostle says that we are a ^'new creature," or crea- 
tion, but Avhat reason can be given why God should 
not visit this new creation, and fit it more perfect- 
ly for His throne? 

We cannot here as in the previous chapter give 
the names of the witnesses, or in every instance 
their exact words; but the language will be recog- 
nized as coming from that class of persons. And 
in order to get their testimony we will visit them 
in their homes, kneel with them around their fami- 
ly altars, and attend their social means of grace. 
In all of these places we hear them pouring out their 
honest hearts to God in language something like 
the following: 

"O Lord ! grant unto us a deeper work of grace." 
"Kemove from my heart the last and least remains 
of sin and of the carnal mind." "OLord! Thou 
knowest that we love thee, but do Thou for Jesus' 
sake perfect that love within us." They rise from 
their knees and bear testimony to the following 
effect: '^I know that I love the Lord, and I have 
the witness of the Spirit that I am His child; but I 
am not satisfied, I have a hungering and thirsting 
after righteousness. Brethren, pray for me that I 
may be filled." Then some good brother starts 



68 ENTIRE SANCTIFICATION 

the hymn, and others join in the singing while the 
tears flow down their cheeks, 

"Prone to wander, Lord I feel it- 
Prone to leave the God I love; 

Here's my heart, O take and seal it; 
Seal it for Thy courts above." 

What must be the inferences drawn from such 
prayers and testimonies? First, that God has 
wrought a good work in their hearts. He has 
brought them out of darkness into light, changed 
them from a state of rebellion against the divine 
government to a state of love for God and His laws, 
reversed their desires and course of life from down 
the broad way to death to the narrow way of life 
to heaven. The second inference is, that there is 
in this new nature a felt want which they expect 
God to satisfy. To ask for a '^deeper work" im- 
plies that the first work did not go deep enough, 
hence another Avork is wanted which shall be in 
addition to that already performed. To pray for 
God to "remove the last remains of the carnal 
mind" implies that they understand that God has 
removed a part of their depravity, at least so far 
as to take it from the throne of their heart, but 
now they desire to have it wholly cleansed away. 
To ask God to "perfect that love within us" can 
mean nothing else than that when He made us 
partakers of the divine nature, which is love, He 
left elements within us contrary to that love; but 



A SECOND W ORK OF GRACE. 69 

which we desire Him now to come and remove. 
From these experiences we must conclude one 
of three things: either, 

1. There is a second work of grace, or 

2. These persons are not Christians, or 

3. That God is a tyrant, who implants desires 
Avhich He will not satisfy. 

I believe that I have a loving Father, who de- 
lights to supply all my needs, and that ''No good 
thing will He with-hold from them that walk up- 
rightly." I cannot unchristianize my brother or 
sister, in the Lord, whose desires to do right are 
evidently as good as mine; hence I must accept the 
first conclusion, that Entire Sanctification is a 
Second Work of Grace. 



CHAPTER IV 

You:^G Converts do not claim the experience 
OF Entire Sanctification. 



IT is often said that the reason why some re- 
ceive what is called a second work is that they 
luive never been converted, or have backslidden 
from God. We freely grant that there are many 
who have been awakened to a sense of condemna- 
tion, whose consciences have been eased by a refor- 
mation, but wdio never have become partakers of 
tlie divine nature; and there are many more who 
have been truly converted, who have left their first 
love and must repent and do their first works, or 
they will be lost. But I submit to the candid 
reader, if the preaching of a second work saves 
men who have been deceived, or who have back- 
slidden under the preaching of a first work, can it 
1)6 an unmitigated evil, or far astray from the 
truth ? Truth not error makes men free. But the 
facts are^ that it is those w^ho live closely to God^ 



A SECOND WORK OF GRACE. 71 

who are the most likely to get this blessing. 

It is generally admitted that an individual must 
be entirely sanctified in order to enter heaven. 
Hence if it can be shown that the work is not ac- 
comphshed at justification, then it must be a second 
work whenever or however it may be brought 
about. But in locating the time and manner of 
performing this work various theories have been 
adduced. Some place the time at justification, 
some subsequent to justification, with the time lim- 
ited only by the fulfilling of the conditions of faith, 
and others at death, while a certain class place it 
as performed in an intermediate state. As to man- 
ner, the purification must be wrought by the hand 
of God, by works, by growth in grace, by deatli, 
or by purgatorial fires. All of these methods, ex- 
cept the first, are dishonoring to God, and lack the 
authority of His word. 

The young convert, just from the altar of prayer, 
ought certainly to know what the Lord has done 
for his soul. Especially is this true when we con- 
sider that *'We have not received the spirit of the 
world, but the Spirit which is of God; that we 
might know the things that are freely given to us 
of God." I. Cor. ii;12. Add to this the passage 
from Hebrews which declares that ''He hath per- 
fected forever them that are sanctified, whereof the 



72 ENTIRE SANCTIFICATION 

Holy Ghost also is a witness to us/' and it is plain- 
ly to be seen that if the work of entire sanctification 
were combined Avith justification, the convert would 
be as apt to testify to one as to the other. But 
this he rarely does, when understanding the lan- 
guage which he employs. He speaks with assur- 
ance of his justification, and very frequently ex- 
presses his desires for this "deeper work/' If the 
work of entire sanctification — the removal of 
the carnal mind — was performed when he was 
converted, according to the first text, he would 
have known the fact. And in the light of the 
second text, he must consider himself, at least in a 
measure, unsanctified until that witness comes 
which the apostle claims to have received. 

To be sure, there are some whose conversion, 
like Paul's, was attended with great manifestations 
of power, who come to believe that they have re- 
ceived the cleansing from all depravity. Note the 
experience of William Carvosso and Charles G. 
Finney. But great joy is, of itself, no proof that 
the soul is entirelv sanctified. There mav be iov 
where there is little or no salvation. Some time 
ago I was acquainted with a backslider, who was 
playing the part of a Jonah, and made no claim to 
being saved, who would involuntarily shout aloud 
the praises of God while listening to a good gospel 
sermon. 



A SECOND WORK OF GRACK. 73 

The grand ^York of conversion is enough to make 
a stoic manifest signs of joy, and for a time revel 
in his new-found son-ship rehition, forgetful or 
unconscious of the lurking depravity within, which 
has received a stunning ])low, but which will need 
to be utterly cast out before there can be perfect 
safety. The positive witness of the Spirit, in harm- 
ony with the Word, is the only reliable source of 
evidence for any state of grace. 

"How naturally do those who experience such 
a change (regeneration) imagine that all sin is 
gone, that it is entirely rooted out of their hearts 
and has no more place therein! How easily do 
they draAv that inference, 'I feel no sin, therefore I 
have none; it does not stir, therefore it does not 
exist; it has no motion, therefore it has no being ! 
But it is seldom long before they are undeceived, 
finding sin was only siisj)ended, not destroyed^ — 
Wesley^s Sermons, Vol. I. p. 385. 

This brings us to one of three conclusions; eith- 
er, 

1. Very few, if any, are converted; or, 

2. Entire sanctification is not a work; or, 

3. It is a work wrought subsequent to conver- 
sion. 

To assert the first would reveal the greatest igno- 
rance, or infidelity known among men. As to the 



74 ENTIRE SANCTIFICATIOK 

second, the majority of our opponents consider it 
too great a work for even the Creator of earth to 
perform, while we live in the body. This leaves us 
only the last, which we believe to be the true doc- 
trine of Scripture. 



CHAPTER V. 

Thr Mass of Standard Writers on Theology 
Fayor the Idea of a Second Work. 



THERE are no writings that are soclosely watch- 
ed and persistently criticised as those which pro- 
fess to expound the Scriptures. Infidelity may 
rage and hurl its darts, but the Christian world 
hardly looks up from its earnest toil to see from 
whence the missile comes. But let the word be 
passed along the line that a friend of the Bible has 
taken a new departure and all is agitation until the 
wanderer has returned to orthodoxy, his mistakes 
pointed out, or his position Yindicated by plain 
testimony from Scripture. This is right. The 
apostle says we should not be carried about with 
every wind of doctrine, but should prove all things 
and hold fast that which is good. Those writings 
which have stood the test for years, and are still 
counted as the standards by which others are to be 
measured, cannot be far astray, especially on those 
points Adhere they nearly all agree. And one of 



76 ENTIRE SANCTIFICATION 

the points on which there is the greatest agreement 
is that entire sanctifieation is distinct from and 
subsequent to conversion. They differ as to how 
and w^hen it may be obtained, but they agree that 
it is after justification, and before the soul and 
body are reunited to stand in the presence of pure 
angels and a holy God. We will give a few quo- 
tations to show that we are correct in our state- 
ments. 

1. Smith's Bible Dictionary, p. 444. A work 
too well known to need recommendation or com- 
ment, in an article headed "justification," says: 
"Justification. A forensic term, implying, (1.) Ac- 
quittal on the ground of innocence. (2.) Acquittal 
in the sense of pardon ^ * ^ This forensic justifica- 
tion is the antecedent and cause of sanctifieation, 
and ought never to be confounded with it, as is 
frequently done." 

2. TVatson's Theological Institutes, Vol. II. p. 
450. This work has been before the public for over 
^ixty years, and is the standard theology of 
the Methodist Episcopal and United Brethren in 
Christ churches. He says: "We have already 
spoken of justification, adojotion, regeneration, and 
the ivUness of the Holy Spirit, and we proceed to 
another as distinctly marked, and as graciously 
promised in the Holy Scriptures; this is the entire 



A SECOND WORK OF GRACE. 77 

SANCTiFicATiON or the perfected holiness of be- 
lievers; and as this doctrine, in some of its respects, 
has been the subject of controversy, the Scriptural 
evidence of it must be appealed to and examined. 
Happily for us, a subject of so great importance is 
not involved in obscurity. That a distinction ex- 
ists between a regenerate state and a state of entire 
and perfect holiness will be generally allowed. 
Regeneration is concomitant with ju^^tification; but 
the apostles^ in addressing the body of believers, 
set before them a still higher degree of deliverance 
from sin, as well as a higher growth in Christian 
virtues. '* By this entire sanctification, he further 
states, "Can only be meant our complete deliver- 
ance from all spiritual pollution, all inward de- 
pravation of the heart, as well as that which, ex- 
pressing itself outwardly by the indulgence of the 
senses, is called 'filthiness of the flesh.' The en- 
tire sanctification of the soul, and its complete re- 
newal in holiness, must take place in this world." 
And on page 455 he says that this grace is receiv- 
ed, "Without any limitation of time, except that 
in which we ask it in faith, then to this faith shall 
the promise of entire sanctification be given; which 
in the nature of the case, supposes an instantaneous 
work immediately following upon our entire and 
unwavering faith, " 



78 ENTIRE SANCTIFICATION 

3. Charles G. Finney, an evangelist of no mean, 
reputation, who had led thousands to Christ, the. 
author of a systematic theology, and for many 
years President of Oberlin College, says, in a tract 
entitled How to ivin Souk: "A truly successful 
preacher must not only win souls to Christ, but 
must keej) them won. He must not only secure their 
conversion, but their permanent sanctifi cation. We 
learn from the Scriptures that 'After we believe' 
we are, or may be, sealed with the Holy Spirit of 
promise, and that this sealing is the earnest of our 
salvation. Thus we are established in Christ and 
anointed by the Spirit, and also sealed by the 
earnest of the Spirit in our hearts. And this, 
remember, is a blessiug that we receive after that 
we believe. Now it is of vast importance that 
converts should be taught not to rest short of this 
permanent sanctification." 

4. Matthew Henry^s Commentary, Vol V. p. 
534, says: "That they might be wholly sanctified, 
more perfectly, for the best are sanctified but in 
part, while in this world; and therefore, we should 
pray for and press toward complete sanctification." 
Mr. Henry, like many other Calvinistic divines, 
put the accomplishment of this work at death, 
but nevertheless a distinct work. 

5. The two following items from the writings 



A SECOND WORK OF GRACE. 79 

of the Rev. John Fletcher cannot be set aside on 
the ground that he was a novice or a careless writer, 
but on the other hand he is considered a for tress of 
strength to the Christian church; he being dead 
yet speaketh. The first is from his Appeal to Mat- 
ter of Fact, twenty-eighth argument. He says: 
"But a still stronger may be drawn from the amaz- 
ing struggles of God's children with their deprav- 
ity, even after they have, through grace, power- 
fully subdued, and gloriously triumphed over it. 
Their Redeemer Himself is the Captain of their 
salvation; they are embarked with Him and bound 
for heaven, they look at the compass of God's 
word; they hold the rudder of sincerity; they crowd 
all the sails of their good resolutions, and pious 
affections, to catch the gales of Divine assistance; 
they exhort one another daily to ply the oars of 
faith and prayer with watchful industry; tears of 
deep repentance and fervent desire often bedew 
their faces in the pious toil; they would rather die 
than draw back to perdition; but, alas ! the stream 
of corruption is so impetuous that it often prevents 
their making any sensible progress in their spirit- 
ual voyage; and if in an unguarded hour they drop 
the oar, and faint in the work of faith, the patience 
of hope, or the labor of love, they are presently 
carried down into the dead sea of religious formal- 



80 ENTIRE SANCTIFICATION 

ity, or the whirlpools of scandalous wickedness. 
Witness the lukewarmness of the Laodiceans — 
the adultery of David-the perjury of Peter-the 
final apostasy of Judas, and the shameful flight of 
all the disciples." Where in the English language 
is there a better description of the trials and tri- 
umphs of a regenerated soul than is here given, and 
then read the next quotation taken from his Last 
Check p. 645 and where could there be a stronger 
evidence that he believed in a second work of 
grace. "The same Spirit of faith which initially 
PURIFIES our hearts when we cordially believe the 
pardoning love of God, completely cleanses 
THEM when we fully believe His sanctifying love." 
6. Dr. Adam Clarke says: "What then is this 
complete sanctification ? It is the cleansing of 
the blood, that has not been cleansed; it is washing 
the soul of A TRUE believer from the remains 
OF SIN." Clarkes Theology, p. 206. The same auth- 
or farther says: "I believe justification and sanc- 
tification to be widely distinct works. I have been 
twenty-three years a traveling preacher, and have 
been acquainted with some thousands of Christians 
during that time, who were in different states of 
grace, and never to my knowledge met with a sin- 
gle instance when God both justified and sanctified 
at the same time." — Everett's Life of A, Clarke. 



A SECOND WORK OF GRACE. 81 

7. Dr. J. Dick says: "Justification takes away 
the guilt of sin, or the obligation of punishment. 
Sanctification cfeanses us from its stain or pollution.^^ 
Lectures on Theology: 

8. Dr. John Dempster says: "Between the 
state of mere regeneration and that of entire sanc- 
tification, the distinction should be clearly and 
accurately defined. Regeneration consists simply 
in this threefold change, namely: justification, par- 
tial renovation, and divine adoption. The first 
changes the believer's relation to the infinite gov- 
ernment, but efiTects no change of heart. The 
second changes his afiections sufficiently for him 
to achieve the control of downward tendencies. The 
third introduces him into the divine family, of 
which he is made aware by the witnessing Spirit 
of adoption. Above and beyond this great change 
stands that of Christian perfection. The exact ex- 
pression of difference is this: the one admits of con- 
trolled tendencies to sin; the other exthyates these 
tendencies. That is, the merely regenerate has 
remaining impurity, the fully sanctified has noneJ^ 
Sermon on Christian Perfection. 

9. Philip William Otterbein, founder of the 
United Brethren in Christ church, says in a letter 
recorded in Drury's Life of Otterbien, p. 337: "You 
ask what sanctification is, and what is accomplish- 



82 ENTIRE SANCTIFICATION 

ed thereby ^^ * The word of God speaks, however, 
plamly enough, makmg a difference between justi- 
fication and sanctificatiou . And this difference 
accords also with reason; for, is it not one thing 
when Pharaoh takes Joseph from prison, and an- 
other when he enrobes him in kingly ai^parel, and 
sets him a prince over the whole land of Egypt?* * 
That there is a difference; too, between conversion 
and sanctifieation we have eternal witness in the 
Bible and the types therein contained." 

10. In one of Mr. Wesley's published sermons 
he says: ^'We may easily learn the niischievous- 
ness of that opinion that we are wholly sanctified 
when we are justified; that we are then cleansed 
from all sin. It is true we are then delivered from 
the dominion of outward sin; and at the same time 
the power of inward sin is so broken that we need 
no longer follow or be led by it, but it is by no 
means true that the inward sin is then totally de- 
stroyed, that the root of joride, self-will, and anger 
is then taken out of the heart; or that the carnal 
mind, and the heart bent to backsliding are entire- 
ly extirpated. And to suppose that it is, is not, 
as some may think, an innocent, harmless mistake. 
No, it does immense harm: it entirely blocks up 
the way to further advancement." Again he says: 
"I cannot therefore, by any means receive this as- 



A SECOND WORK OF GRACE. 83 

sertion, that there is no sin in a believer from the 
moment he is justified; first, because it is contrary 
to the whole tenor of Scripture. Second, because 
it is contrary to the experience of the children of 
God. Third, because it is absolutely new, never 
heard of in the world till yesterday. Lastly, be- 
cause it is naturally attended with the most fatal 
consequences; not only grieving those whom God 
hath not grieved, but perhaps dragging them into 
everlasting perdition.'' — Sermons, Vol. 1. j). 111. 

11. Eev. M. L. Haney says: "Among the 
precious gifts of grace provided for, and promised 
to, all God's dear children, is the experience of 
entire sanctification. This grace is tendered to 
those, and only to those, who are the children of 
God. Hence all the promises of His Word relating 
to this experience are addressed to the children 
of God. Each commandment in the Kew Testa- 
ment, in any form of Avords, which necessarily in- 
volves the state of entire sanctification, is address- 
ed to christians; and each prayer offered for this 
grace is offered on the behalf of those, and on- 
ly those, who are born of God. ^'^ ^ ^ Christians of 
different names and orders, have differed widely as 
to what sanctification is, and as to the time and 
manner of its attainment; but the whole Christian 
world agrees that it is a state, or grace, or work. 



84 ENTIKE SANCTIFICATION 

wrought in the soul subsequent to regeneration. 

12. Prof. T. C, Upham, in his Interior Life 
a book recommended or required to be read by all 
United Brethren preachers says: ^*The distinc- 
tion which is made in the Scriptures between the 
two (justification and sanctification) is regarded so 
obvious and incontrovertible by most writers, that 
it has naturally passed as an established truth 

into treatises on theology." 

13 J. A. Wood says: *That regeneration is the 
commencement of purification we suppose no one 
will question. But that regeneration and entire 
sanctification are identical, and take place at the 
same time, is contrary to the w^hole doctrinal teach- 
ing of Christianity, with hardly a trifling excep- 
tion, for nearly two thousand years. This is espe- 
cially true of doctrinal and and experimental Meth- 
odism, in which all our standard authors, and ac- 
credited winters are explicitly a unit." — Purity 
and Maturity, 

Quotations might be continued indefinitely, but 
these aresufiScient to show the correctness of the 
statement at the head of this Chapter, that the 
Mass of Standard Writers on Theology favor the 
idea of a Second Work. 



CHAPTER VI. 

M ANY OF OUR Sacred Hymns Indicate 

A Second Work. 



IT has been said by some writer that when you 
have learned the songs of a people you have learn- 
ed their religion, and it is a noted fact that infidel- 
ity has no hymnology. Two things just here need 
to be taken under our consideration, first, that all 
or nearly all of jur church hymn books have classi- 
fied fheir hvmns under various heads, of which the 
following sample shows the order in which the 
doctrines relating to man's salvation are placed: I. 
God: Existence, Attributes, and Works. 11. 
Trinity, III. Christ. IV. Holy Spirit, V. Man: 
Fallen and Siuful. VI. Warnings and Expostu- 
lations. VIT. Encouragement and Invitation. 
VIII. Process of Salvation: 1. Conviction. 2. 
Penitential, 3. Faith — Its Nature, 4. Justifica- 
tion by Faith. 5. Regeneration and Adoption. 6. 
Witness of the Spirit. 7. Sanctification. 

This classification, invariably followed, shows 
that those who arrange the books understand entire 



86 ENTIRE SANCTIFICATION 

sanctification to be distinct from and suDsequent 
to regeneration. The second item to be considered 
is, that the hymn writers usually had but one 
subject in their minds while composing their songs 
hence did not usually run from one j)hase of doc- 
trine or experience to another in the same compo- 
sition. Thus we find hymns adapted to the seeker 
after pardon, to those enjoying that grace, others 
express a desire for complete cleansing, bewail the 
carnality within, or point out the way of faith, by 
which the work is to be wrought while still others 
declare the deed is done through the cleansing 
power of Jesus' blood! And all these hymns from 
pardon down are invariably sung as expressing the 
experience, or earnest desires of God's dear chil- 
dren. But there are a few of our favorite, sacred 
songs which seem to favor a second work of grace. 
The first to which we would call attention is cer- 
tainly a standard hymn which has been sung for over 
a hundred years by nearly all classes of believers. 

"Rock of Ag-es,"cleft for me, 
Let me hide myself in Thee; 
Let the water and the blood, 
From Thy side a healing flood, 
Be of sin the double cure- 
Save from wrath and make me pure. 

Why not of sin the single cure if it is not two- 
fold in its nature and application ? 

"Come thou Fount of every blessing" is a hymn 
filled with declarations of attachment to God, but 



A SECOND WORK OF GRACE. 87 

at the end confesses a proneness to wander, and 
prays for the Lord to *'take and seal the heart/' 
which He has promised in I. Thes. v: 23, 24. If 
one work is sufficient why pray for another? If it is 
a growth in grace why ask God for that which He 

cannot give? 

"Forever here my rest shall be. 

Close to Thy bleeding* side ; 
'Tis all my hope and all my plea, 

For me th© Saviour died. 

'My dying" Saviour and my God, 

Fountain for guilt and sin. 
Sprinkle me ever with Thy blood, 
And cleanse and keep me clean," 

The first stanza is a declaration of justification 
by faith, but the second is a prayer for the cleans- 
ing power or entire sanctification. 

•'Saviour of the sin-sick soul, 

Grive me faith to make mo whole . 
Finish thy grreat work of grace ; 
Cut it short in righteousness. 
"Speak the second time. Be elean ! 

Take away my imbred sin; 
Every stumbling block remove; 
Cast it out by perfect love," 

If these lines by Charles Wesley do not teacn a 
second work then I fail to understand the mean- 
ing of English words. The cry of the heart that 
sings these words is not for pardon, but for purity; 
it is not for life, but for health. A work to be 
finished must have been begun, and it cannot be 
cut short if it must continue through time. In or- 
der to 

•'Speak the second time. Be clean/ 



88 ENTIRE SANCTIFICATIOK 

there must have been a first. Then it was, be clean 
from all acquired depravity, now from all inbred 
sin; then it was from all for which we were ac- 
countable, now from the taint derived, from Adam, 

by the fall. 

•'God loved the world of sinners lost 
And ruined by the fall ; 
Salvation full at highest cost. 
He offers free to all. 
**E'en now by faith I claim Him mine. 
The risen Son of God: 
Redemption by His death I find, 
And cleansing through the blood, 

"Love brings the glorious fulness in, 
And to His saints makes known 
The blessed rest from Inbred sin. 
Through faith in Christ alone. 
*• Believing souls, rejoicing go; 
There shall to you be given 
A glorious foretaste, here below, 
Of endless life in Heaven." 

This hymn, found in ^'Gospel Hymns'' No. 30, 
is sung by the noted evangelists, the world around. 
It teaches that redemption is for sinners, through 
faith in the once dead, but now risen Son of God; 
and that the ^^glorious fullness" the "rest from in- 
bred sin" is the heritage of "His saints" even '^here 
below." 

"I am coming to the cross; 

I am poor, and weak and blind ; 
I am counting all but dross, 
I shall full salvation find. 
Cho.— I am trusting, Lord, in Thee, 
Blest Lamb of Cavalry; 
Humbly at Thy cross I bow, 
Jesus saves me, saves me now. 
"Long my heart has sighed for Thee; 
Long has evil reigned within: 



A SECOND WORK OF GRACE. 89 

Jesus sweetly speaks to me, — 
I will cleanse you from all sin." 
•'Here I give my all to Thee, 

Friends, and time, and earthly store; 
Soul and body Thine to be,— 
Wholly Thine forever more. 
"In Thy promises I trust, 

Now I feel the blood applied; 
I am prostrate in the dust, 
I with Christ am crucified. 

"Jesus comes ! He fills my soul ! 
Perfected in Him I am; 
I am every whit made whole; 
Glory, glory to the Lamb." 

The first stanza is the sinner coming to Christ 
the chorus expresses his faith and pardon, the sec- 
ond tells the longing for a complete cleansing, — 
although strictly speaking, sin while in the justified 
soul does not reign — the third completes the con- 
secration, in the fourth faith takes hold upon the 
promise, and in the last Jesus comes and does the 
work. Scores of sermons are preached on this 
blessed doctrine, which are not half as clear on the 
subject of a second work, nor nearly*as accurate in 
the statement of the steps to be taken, in order to 
reach this glorious result, as the hymn we have just 
recorded. 

In conclusion I would ask if these ^' Songs of 
Zion," so called, are true or false ? Are they in 
accord with the word of God and Christian exper- 
ience, or are they contrary thereto ? Have we 
been getting happy all these years singing a false- 



90 ENTIRE SANCTIFICATION 

hood, or has it been the Holy Sph^it witnessing to 
our spirits of the truths we were uttering ? If the 
work of entire sanctification is done at justifica- 
tion, then, as Christians, we cannot sing those songs 
which imply that the work is yet to be wrought, 
sinners may, but we cannot; if it is a growth in 
grace, then we cannot sing those lines which ask 
for the work to be done now, for we could not sing 
them in faith, and, '^vhatsoever is not of faith is 
sin," if we caonot be sanctified wholly in this life, 
then w^e cannot truthfully sing those hymns in 
which the experience is claimed. Deny the doc- 
trine of a second work of grace in the soul, and 
what, O tell me ! Avhat shall I sing? In that event 
the songs which caused our fathers to raise their 
highest hallelujahs^ must be laid aside, our hymn 
books will be despoiled of their richest treasures, 
and sinners will have more songs to sing than the 
children of the kingdom. 



CHAPTER VII. 

Bible Characters who Experienced a 
Second Work of Grace. 

IN referring to Bible characters, especially of 
Old Testament times, the distinction between 
the two works is not in every case so clearly 

brought out. This arises, probably, from the 
meagerness of the account and the fact that all 
the doctrines are gradually developed from the 
earliest to the latest writings in the Word. But 
even in the earlier ages there are some individu- 
als whose experience indicates the twofold Avork 
of God in the salvation of men. Of these 
characters we would name: 

1. Abraham, 

When Abraham was about seventy-five years 
old, God called him to leave his country and 
kindred to dwell in a land that the Lord should 
show him. Abraham went up into the land, 
but he took Lot, his nephew, a worldly minded 



92 ENTIRE SANCTIFICATIOK 

man, with him, and it was not till eight years 
after, his part of the contract being then ful- 
filled by separating from Lot, that God could 
complete the covenant relation with him. But 
at that time it is said, "He believed in the Lord; 
and he counted it to him for righteousness." 
St. Paul, in commenting on this passage, in- 
timates that at this time the patriarch received 
the blessing of justification. (Rom. iii: 1-5). 

Fifteen years after this event, "The Lord 
called to Abram, and said unto him, I am the 
Almighty God; walk before me, and be thou 
perfect." And Abram fell on his face, and the 
Lord established His former covenant with him, 
and changed his name to Abraham. God also 
gave to hitn the seal of circumcision, which 
seal he accepted, binding himself by an irre- 
vocable covenant to be always the Lord's. 
Abraham received many blessings before and 
after this event, but here is an epoch in his ex- 
perience which was never repeated. The con- 
secration made at that time w^as never broken, 
but about twenty-six years after it was power- 
fully tested, when he <vas called upon to offer up 
his only son Isaac, as a burnt-offering; but in 
the midst of the trial he <?ould say, "My son, 
God will provide." 



a second work of grace. 98 

2. Jacob. 
When Jacob was about twenty-seven years 
old, he left his father's house to escape the 
wrath of his brother, Esau, and to find a 
wife. While on his journey God appeared un- 
to him in a dream, reminding him of his cove- 
nant relation, and when he awoke Jacob acc»?pt- 
ed the covenant and made a vow unto the Lord. 
That he was converted at this time there can be 
no reasonable doubt, and this is farther evidenc- 
ed by his voluntarily offering to give a tenth, a 
test that many are not willing to have applied even 
to this day. Nearly twenty-one years later, while 
maintaining his family religion, and going in 
the way God had marked out for him, he feels 
his lack of power; and having separated all from 
him, he wrestled with the Lord until the break- 
ing of the day. Here his weakness and God's 
strength w^ere sho\vn to him; but for his plead- 
ing he is blessed, and like his ancestor, an epoch 
is marked in his experience by a change of name. 
No longer a Supplanter but a Prince, he had 
"power with God and with men." Like many 
others who have experienced the second work of 
grace, to the world he seemed to be a little lame, 
but before Jehovah he was great enough to be 



94 ENTIRE HANCTIFICATION 

the head of a great nation, and the father of 
kings. 

3. Isaiah. 

Isaiah began prophesying when quite young, 
in "Judah and Jerusalem, in the days of Uzziah, 
Jotham, Ahaz, and Hezekiah, kings of Judah." 
It is only fair to presume that he was a child of 
God, enjoying a large degree of the divine favor; 
but after two years, while engaged in his sacred 
calling, a greater revelation is made to him of 
the holiness of God, as the seraphim cried one 
to another, and said, ^'Holy, holy, holy, is the 
Lord of hosts." At this new and enlarged view 
of God's character, he said, "Woe is me! for I 
am undone; because I am a man of unclean lips: 
for mine eyes have seen the king, the Lord of 
hosts." But the prophet goes on to give the 
manner of his cleansing from uncleanness in the 
following verse. "Then flew one of the sera- 
phim unto me, having a live coal in his hand, 
which he had taken with the tongs from off the 
altar: And he laid it upon my mouth, and said, 
Lo, this hath touched thy lips; and thine iniqui- 
ty is taken away, and thy sin purged." If a tal- 
low candle should be held beside an electric 
light the contrast would be so great that we 
might say the one is dark; it would certainly re- 



A SECOIS^D WORK OF GRACE. 95 

veal the fact that the light of a tallow candle is 
imperfect. But should the tallow candle be 
transformed into a perfect light, its imperfec- 
tions removed, it would be like placing a small 
electric light beside a great one, and there would 
be no contrast save in degree. This would seem 
to indicate the change in the prophet; for at the 
first when angels spake he trembled, but now he 
says, "I heard the voice of the Lord, saying, 
Whom shall I send, and who will go for us?" 
when he immediately answers, *'Here am I; send 
me,"(Isa. i:l, and vi:l-8.) 

4. Zacharias. 
Zacharias was evidently a child of God, as 
was also his wife, Elizabeth. Luke says, "They 
were both righteous before God, walking in all 
the commandments and ordinances of the Lord 
blameless;" (Luke, i:6.) But he lacked in faith, 
as a reference to the twentieth verse will show: 
"And, behold, thou shalt be dumb, and not; able 
to speak, until the day that these things shall 
be performed, because thou believest not my 
words, which shall be fulfilled in their season." 
But when the child of promise came to be cir- 
cumcised, Zacharias "was filled with the Holv 
Ghost," and prophesied, that as God had visited 



96 ENTIRE SAIS'CTIFICATIOK 

His people and fulfilled His promise to them we 
might now, "Serve him without fear, in holiness 
and righteousness before him all the days of our 
life." Here the filling of the Holy Ghost, and the 
profession of the ability to serve God in this per- 
fect manner, are both made subsequent to the 
time when God had declared that "They were 
both righteous." 

5. The Disciples. 
We now come to the time of transition from 
the old economy to the new; and as some have 
seen fit to quibble over the experience of the dis- 
ciples previous to Christ's ascension, in order to 
account for the scenes of Pentecost, we will en- 
deavor to test their experience, and weigh the 
testimony with care. The standard used shall 
be that of the New Covenant. The reader will 
please remember that in various passages of 
Scripture the individual is said to be in a saved 
condition if he pass but a single test — taking a 
part for the whole — of which the following are 
some examples: **He that believeth on the Son 
hath everlasting life." John iii:36. "Whosoev- 
er shall confess that Jesus is the Son of God, God 
dwellethin him, and he in God." I John iv:15. 
But we propose to put the disciples to a closer 
test, that there may be no reasonable doubt. 



A SECOKD WORK OF GRACE. 97 

(1.) God called them to the work. 

This fact of itself might settle the question, 
for the Saviour, who knew what was in man, 
would not call those to represent His cause who 
were not qualified, at least in some respects, for 
the mission. And the only qualification that 
could be claimed for them over thousands of 
others was their moral relation to God. If wo 
deny this, it leaves us to the supposition that the 
choice was simply a matter of chance. Man's 
choice is frequently wrong, but God's never: 
"For man [looketh on the outward appearance, 
but the Lord looketh on the heart." 

(2.) They had forsaken all for Christ. 

"So likewise ^ hosoever he be of you that f or- 
saketh not all that he hath, he cannotbe my disci- 
ple." Luke xiv:33. "Then answered Peter and said 
unto him, Behold, we have forsaken all, and fol- 
lowed thee; what shall we have therefore." Matt. 
xix:27. 

(3.) They were not of the world. 

"If ye were of the world, the world would 
love his own; but because ye are not of the world, 
but I have chosen you out of the world, there- 
fore the world hateth you." John xv:19. 

(4.) They believed on Christ. 

"This beginning of miracles did Jesus in Ca- 



98 ENTIRE SAi^CTIFICATIOK. 

na of Galilee, and manifested forth his glory; 
and his disciples believed on him." John ii:ll. 

(5.) They did the works of Christ. 

"Verily, verily, I say unto you, He that be- 
lieveth on me, the work that I do shall he do al- 
so." John xiv:12. The works of Christ are re- 
corded in the following passage. "Go your way, 
and tell John what things ye have seen and 
heard; how that the blind see, the lame walk, 
the lepers are cleansed, the deaf hear, the dead 
are raised, to the poor the gospel is preached " 
Luke vii:22. That the disciples did these same 
works is shown in Matthew v:7, 8; "And as ye 
go preach, saying. The kingdom of heaven is n. 
hand. Heal the sick, cleanse the lepers, raise 
the dead, cast out devils: freely ye have receiv- 
ed, freely give." 

(6.) Their names were written in heaven. 
"Notwithstanding in this rejoice not, that the 
spirits are subject unto you; but rather rejoice, 
because your names are written in heaven." Luke 
x:20. 

These tests might be multiplied if necessary, 
but we forbear. But the objector says, Did they 
not backslide when the Master was delivered in- 
to the hands of His enemies? But I would ask 
in reply, where does the Scripture say, or im- 



A SECOND WORK OF GRACE. 99 

ply, that more, of the apostles, than Judas and 
Peter backslid? And after His resurrection, 
where is there a word of reproach that He gives 
to them for the course they took? We venture 
the assertion that there is none. To be sure it 
is recorded "They all forsook him and fled;" but 
if we look at the facts in their order this state- 
ment will not appear derogatory to their charac- 
ter. On the way to the garden of Gethsemane 
Christ had quoted, to His disciples, a passage 
from Zechariah, "Smite the shepherd, and the 
sheep shall be scattered," and adds, "But after 
that I am risen, I will go before you into Gali- 
lee." And after His sorrow He came the third 
time to His disciples and said to them, "Arise 
let us be going," and as they went they met Ju- 
das and his company, and Jesus asked them, 
"Whom seek ye? And they said, Jesus of Naz- 
areth. Jesus answered, I have told you that I 
am he: if therefore ye seek me, let these go 
THEIR WAY." John xviii:7, 8. The disciples had 
provided themselves with swords and were ready 
to use them, for when Judas came, and "They 
which were about him (Jesus) saw what would 
follow, they said unto him, Lord, shall we smite 
with the sword? And one of them smote the 
servant of the high priest, and cut off his right 



100 "EKTIKE SAKCTIFICATIOK 

ear. And Jesus answered and said, Suffer ye 
thus far. And he touched his ear and healed 
him." Hence we see that the apostles did not for- 
sake the Saviour until they had His permission 
and were restrained from interfering farther in 
His arrest. Christ had also said to them, "All 
ye shall be offended because of me," biit the 
word translated "offended" means "to stumble" 
or "to be scandalized," either of which might be 
true without their falling from grace^ The ar- 
rest of Jesus overturned their notions of what 
He had come into the world to do, hence they 
stumbled — they could not easily get over this 
without help. It brought scandal upon them 
when their Master was condemned to death; but 
neither the misapprehensicm under which they 
labored, nor the reproach of the cross could keep 
those loving hearts from again flocking to His 
standard as soon as it was raised. Another in- 
dication that of the eleven, Peter, alone, should 
fall, is found in the words of Christ to him as 
recorded in Luke xxii:31, 32, "Simon, Simon, 
behold Satan hath desired to have you, that he 
may sift you as wheat. But I have prayed for 
thee that thy faith fail not: and when thou art 
converted strengthen thy brethren," Here the 



A SECOND WORK OF GRACE. 101 

Saviour j? ingles out one that will, fall, predicts 
his recovery, and lays out his future work. 
Well would it have been for Peter if he had 
stayed out of temptation, away from that judg- 
ment hall. 

But even if it could be shown that all had 
backslid the case is not lost, for after the resur- 
rection Jesus appeared in their midst and after 
twice pronouncing "Peace be unto you,'' ^'He 
breathed on them, and said unto them. Receive 
ye the Holy Ghost;'' and at the same time He 
gave to them the greatest authority ever vouch- 
safed to man. (Read John xx:10-23.) 

If these facts do not prove the disciples to 
have been Christians previous to the day of Pen- 
tecost, then it cannot be shown fiom the Bible 
that any are saved. 

A few days pass into eternity, and these same 
disciples see their Lord ascend and hear His last 
command, "That they should not depart from Je- 
rusalem, but wait for the promise of the Father." 
And after days of prayer, when the baptism of 
fire fell upon them, Peter declared it was, "That 
which was spoken by the prophet Joel; And it 
shall come to pass in the last days, saith God, I 
will pour out of my Spirit upon all flesh." But 
the same apostle, speaking in the first council of 



102 EKTIRE SANCTIFICATIOK 

the Christian church, says, it was a "Purifying 
of their hearts by faith." It was certainly a 
mighty work that was wrought in these illiter- 
ate fishermen that fitted them to stand before all 
men as witnesses of the truth. 

There is one class of objectors whose wants 
have not yet been supplied. They are those who 
admit the second work, as it relates to the apos- 
tles, on the ground that, "The Holy Ghost was 
not yet given; because that Jesus was not yet 
glorified," (John vii:39) but deny that it came 
as a second work to those of a later day. This 
objection we will try to meet in the following ex- 
amples as well as by Chapter 11. 

6. The Samaritans. 

"Then Philip went down to the city of Sama- 
ria and preached Christ unto them. And the 
people with one accord gave heed unto those 
things which Philip spake, hearing and seeing 
the miracles which he did. For unclean spirits 
came out of many that were possessed with them: 
and many taken with palsies, and that were lame, 
were healed. And there was great joy in that 
city. * * * ^ But when they believed Philip 
preaching the things concerning the kingdom 
of God, and the name of Jesus Christ, they were 
baptized, both men and women." In this pas- 



A SECOKD WORK OF GRACE. 103 

sage we have an account of the preacher and his 
preaching; of his works and reception, together 
with the two tests by which we know the Samar- 
itans to have been converted, Thev believed 
and were baptized. (See Mark xvi:15, 16.) "Now 
when the apostles which were at Jerusalem 
heard that Samaria had received the word of 
God, they sent unto them Peter and John; who, 
when they were come down, prayed for them, 
that they might receive the Holy Ghost: (For as 
yet he was fallen upon none of them: only they 
were baptized in the name of the Lord Jesus.) 
Then they laid their hands on them, and they 
received the Holy Ghost." Acts viii:5-l7. From 
this we see that the Samaritans i-eceived the bap- 
tism of the Holy Ghost subsequent to their con 
version, the same as the disciples. 
7. Cornelius. 
Here we have the case of another gentile 
who was "A devout man, and one that feared 
God with all his house, which gave much alms 
to the people, and prayed to God always," to 
whom Peter was sent with a more complete rev- 
elation of the will of God. And when Peter was 
come he opened his mouth, and said, "Of a 
truth I perceive that God is no respecter of per- 
sons: but in every nation he that feareth him, and 



104 BKTIRE SAKCTIFICATIO]^ 

worketh righteousness is accepted with him. 
The word which God sent unto the children of 
Israel, preaching peace by Jesus Christ:(he is 
Lord of all:) that word, I say, ye know, which 
was published throughout all Judea, and began 
from Galilee, after the baptism which John 
preached." In this passage it is clearly shown 
that Cornelius was an "accepted" child of God, 
and that he was not ignorant of the "preaching" 
of "peace by Jesus Christ," nor of the life of the 
Savior; but he had not yet heard of the resur- 
rection which the apostle now declared unto 
him. "While Peter yet spake these words, the 
Holy Ghost fell on all them which heard the 
word." Acts x:2, 34-37, 44. The nature of 
the work then wrought is declared by this same 
apostle, in chapter xi and verse 15 to be the 
same as they had received at the beginning, and 
in chapter xv and verse 9 he says it was a 
"purifying of their hearts by faith." 

These examples are not the only ones recorded 
in the Word which go to show the twofold na- 
ture of religious experience, but they are suffi- 
cient for our purpose, which is to point out the 
fact that many prominent Bible characters ex- 
perienced a Second Work of Grace. 



CHAPTER Yill. 

Many of the Types a^^d Analogies ofScrip- 

TURE Indicate a Second Work 

OF Grace. 

NOT every transaction recorded in the Word 
of God can be considered as a type of spiritual 
things; but many of them are, evidently, intend- 
ed to be taken in that way. St. Paul, in writ- 
ing to the Corinthians, says, '^Now all these 
things happened unto them for ensamples: and 
they are written for our admonition, upon 
whom the ends of the world have come." I. Cor. 
x:ll. And the same apostle in Romans xv:4, 
says, 'Tor whatsoever things were written 
aforetime were written for our learning, thf^t 
we through patience and comfort of the Scrip- 
tures might have hope.'' We shall try to ex- 
amine a few of these emblems and learn the les- 
sons intended for us. The first object lesson to 
which we call attention is 



106 ENTIRE SANCTIFICATIOK 

THE JOURNEY OF THE ISRAELITES INTO CANAAN. 

We cannot enumerate all of the circumstan- 
ces connected with this memorable journey, but 
can only refer to a few salient points along the 
way. And first we notice the condition of the 
children of Israel while in bondage. This bond- 
age, we are told, was exceedingly severe, ^^And 
the Egyptians made the children of Israel to 
serve with rigour: And they made their lives 
bitter with hard bondage, in mortar, and in 
brick, and in all manner of service in the field: 
ail their service, wherein they made them serve, 
was with rigour," Bat God in His infinite mer- 
cy, said, '^I have seen, I have seen the afiliction 
of my people which is in Egypt, and I have 
heard their groaning, and am come down to de- 
liver them," and the Lord raised up Moses and 
said unto him, ''Come now therefore, and I will 
send thee unto Pharaoh, that thou mayest 
bring forth my people the children of Israel 
out of Egypt." Moses, thus divinely commis- 
sioned, starts out on his mission, the first act 
of which is to proclaim to the captives that their 
deliverance draweth nigh. ''And the people 
believed: and when they heard that the Lord 
had visited the children of Israel, and that he 



A SECO^I> WORK OF GRACE. 107 

had looked upon their affliction, then they bow- 
ed their heads a/id worshipped."" The people 
having believed the message, Moses then goes 
to Pharaoh and demands of him, in the name 
of Jehovah, that he should let the people go. 
But the tyrant refuses until nine plagues have 
devastated his land, and the tenth has taken the 
first born from every house of the Egyptians; 
but the Israelites were passed over, for the 
blood of the lamb had been applied to their 
dwellings. Then Pharaoh becomes exceeding- 
ly anxious to have the people go, ''And he call- 
ed for Moses and Aaron by night, and said, Rise up 
and get you forth from among my people." 
The Israelites now rise up from their several 
places and following the directions of Moses 
they are soon encamped ''Before Pi-hahiroth, 
between Migdol and the sea, over against Baal- 
zeppon." Here they are filled with consterna- 
tion for Pharaoh appeared in their rear and they 
cannot flee for the mountains are on either side 
while the Red Sea lies directly before them. 
Here their first sincere prayer to God was offer- 
ed, for divine help, but "By faith they pass- 
ed through the Red Sea as bv dry land: which 
the Egyptians essaying to do were drowned," 



108 BimBE SAKCTIFICATIOI^I- 

Israel having; obtained complete deliverance 
from all its old enemies now goes on and in a 
short time is ©acamped at the foot of Mt. Sinai. 
Here the law is given to them, and the taber- 
nacle is erected, which signified God's willing- 
ness to dwell among His people. And when 
they had received the law, and their directions 
for the march, they again started for the prom- 
ised land. Within eleven days they are en- 
camped at Kadesh-barnea, here they wait for 
forty days until the return of the spies, two of 
whom bring a good report of the land, saying 
''We are well able to overcome it." But the 
people, discouraged by the evil report of the 
ten spies, rebelled against God and were turned 
back into the wilderness, there to wander uncil 
that generation should perish, when their chil- 
dren should possess the Canaan promised to 
them. Forty years after the children of Israel 
passed through the Red Sea, they came for the 
second time to the border of the promised land, 
and now Joshua is leading the hosts, the ark of 
the covenant is in the van, the waters of the 
Jordan are stayed while the people pass through, 
the stones of the river are piled up as a memo- 
rial, the manna ceases, the pillar of cloud dis- 



A seco:n'd work of grace. m 

perses, the Israelites are in the land of coir. h>^d 
wine where milk and honey flow. 

From these incidents we readily see the sim- 
ilarity between the journey of the children of 
Israel and the steps taken by a sinner ^hile 
seeking and finding full salvation. The Israel- 
ites were in bondage to Pharaoh; the sinner is 
in a worse bondage, entangled in the ''Snare of 
the devil, who are taken captive by him at his 
will." They were without hope, or a deliverer, 
but God looked upon their affliction and sent 
Moses to deliver them; so the world was lost in 
the darkness. of sin, but "God so loved the 
world, that he gave his only begotten Son, that 
whosoever believeth in him should not perish 
but have everlasting life." Moses, through 
Aaron, proclaimed his mission to the people; 
so Christ, through His ministers, proclaims the 
''good tidings of great joy" to men. The peo- 
ple believed the word declared to them and be- 
gan to look for a speedy deliverance; the sin- 
ner also believes and begins to look for a great 
salvation. Plague after plague was hurled upon 
the Egyptians without effect, but when the de- 
stroying angel saw the blood of the lamb upon 
the doorposts of the Israelites, he passed over 



110 EKTIKE SA^CTIPICATIO^q" 

and struck the death blow to their masters. 
All the good resolves and mighty efforts of 
men are of no avail; but one drop of the '^prec- 
ious blood of Christ,'' sprinkled upon the door- 
way of our hearts, becomes an earnest of sal- 
vation to our souls. Under the leadership of 
the patriarch the people left the place of their 
bondage and turned their backs upon the cities 
which they had built; in like manner, under the 
direction of God's seiwants, the sinner forsakes 
his way, counting his own works only as filthy 
rags — this is repentance. But neither sprin- 
kled blood nor repentance will save a soul un- 
less it goes for-n-ard in the way of obedience 
and faith, and as the Israelites were obliged to 
pass through the Eed Sea, going into its depths 
as fugitive slaves, but coming forth on the oth- 
er side as freemen ; so the sinner must be born 
again, coming forth a new creature in Christ 
Jesus — this is conversion. The children of Is- 
rael were led by the pillar of cloud by day and 
of fire by night; the children of God are led by 
the Spirit, ''For as many as are led by the Spir- 
it of God, thev are the sons of God." They 
had manna, sweet as honey, and water from 
the Rock: the Christian has Jesus, the true 



A SEC02s"D WORK OF GEACE. Ill 

''bread of life," and '*Iii him a well of water 
springing up into everlasting life/"' They re- 
ceived the law written on tables of stone; but 
the child of God has it written "in fleshy tables 
of the heart.'' Having been organized into a 
visible church, with full directions for all their 
movements, they are now ready to move on in- 
to the promised land; in like manner thousands, 
to-day, who have been converted, received the 
law, and are clearly led by the Spirit have wait- 
ed more than forty days for some of those who 
have been spying out the land, to return and 
lead their weary feet into the place of perfect 
love and blessed rest — this is conviction for ho- 
liness. But alas ! while they have waited the 
faithless spies have returned and said, "We be 
not able to go up against the people; for they 
are stronger than we." Oh! dear reader, if to- 
day you are standing by the Jordan, longing 
for the corn and wine, let me exhort vou with 
the apostle to the Hebrews, ''Take heed, breth- 
ren, lest there be in any of you an evil heart of 
unbelief, in departing from the living Grod.** * 
* * *But with whom was he grieved forty years? 
was it not with them that had sinned, whose 
carcasses fell in the wnlderness? And to whom 



112 EKTIRE SAKCTIFICATIOK 

sware he that they should not enter into his 
rest, but to them that believed not? So we 
see they could not enter in because of unbelief. 
Let us therefore fear, lest, a promise being left 
us of entering into his rest, any of you should 
seem to come short of it.* * *For Ave which 
have believed do enter into rest.'"Heb.iii:12-19; 
andiv:l-3. And as the Israelites were turned 
away to wander in the wilderness when they 
had neglected their opportunity, so God has 
limited the time for us to enter into our Canaan 
of rest, not at death, not by slow degrees to be 
accomplished in the future, neither is it by 
works, but, '^Today if ye will hear his voice, 
harden not your hearts." Heb. iv:7. 

Over thirty-eight years roll into eternity, and 
the children of Israel again stand upon the bor- 
der of the land which they have long desired 
to enter. The reader will notice the contrast 
between the passage of the Red Sea and that of 
the Jordan. Then the lawgiver was at their 
head; now it is the ^saviour. Then Moses smote 
the water; but now the feet of the priests must 
rest in the boiling flood ere the way opens be- 
fore them. The cloud led them to the sea, the 
ark to the river. At Pi-hahiroth Pharaoh wall- 

*Josbua me^ns saviour. 



A SECOKD WOBK OF GRACE. Il3 

ed up the rear, at this passage Jericho walls up 
the front. There, they passed into a wilder- 
ness, to eat manna and drink water; here they 
enter a land inhabited, to eat the corn and drink 
the wine. Then, they went out of cities to 
wander in tents; now they leave their tents to 
dwell in cities which others built. In the des- 
ert was Mt. Sinai, which could not be touched; 
but in Canaan was Mt. Zion, to which all na- 
tions were to come. From these facts we learn 
that there are three widely different, yet clearly 
defined, experiences which are represented by 
Egypt, the wilderness and Canaan, or accord- 
ing to the New Testament terminology, the 

states of sin, justification and entire sanctifica- 
tion. 

Before we leave this subject it might be well 
to answer a few objections which have been 
urged against Canaan representing an experi- 
ence in bhis life. 

1. The passage of Jordan represents death: 
In the absence of a single passage of Scrip- 
ture which intimates that such is the case, we 
shall conclude that the passage of the Jordan 
does not represent death, either physical or spir- 
itual, and that for the following reasons: 



114 ENTIRE SAKCTIFICATlOIsr 

(1) A great many died on either side of Jor- 
dan, "but none while crossmg either at this or 
at any other time. 

(2) There was nothing left behind in their 
passage ; their flocks and herds went with them, 

(3) Some voluntarily recrossed the Jordan; 
as the tribes of Reuben, Gad and the half of 
Manasseh. 

(4) The illnstration of the death to sin is 
seen at the Eed Sea when they ceased to be ser- 
vants of Pharaoh. 

2. The land of Canaan represents heaven: 
And here again we dissent, because 

(1) We will not fight in heaven for our 
kingdom, our fighting will all be done on earth. 

(2) There will be no unclean persons there, 
only '^TJ.e pure in heart shall see God." 

(3) We will not be tempted in heaven; but 
the Israelites were continually tempted to idol- 
atry^ by the inhabitants of the land for many 
years. 

(4) All danger of falling will then be for- 
ever over; but the Jews were in constant dan- 
ger and were frequently driven from their 
land. 

(5) When we enter heaven we shall at once 



A SECOND WORK OF GRACE. 115 

come into full possession of our inlieritance ; but 
after years of conquest in Canaan Joshua said 
'^There remaineth yet much land to be pos- 
sessed.*" 

These prominent features must forevtr re- 
main in the way of supposing that the future 
life is illustrated by the experience of the chil- 
dren of Israel in Palestine. Study carefully 
these last mentioned points, dear reader, and, 
''Let him that thinketh he standeth take heed 
lest he fall.'' 

The Tabernacle and its Service. 

Of all the object-lessons given to the Israel- 
ites there is none more beautiful, or instructive 
than that of the tabernacle and its service. 
''The Mosaic tabernacle was(as we have seen) 
God's earthly dwelling place. As such, it shad- 
owed forth His real presence and glory, first, in 
the church of the redeemed on earth through 
Jesus Christ; secondly, in the glorified church 
in heaven. Some think that the outer sanctu- 
ary, with its altar of incense, its golden candle- 
stick, and its table of shew-bread, typified God's 
presence with the church militant, through her 
divinely-appointed ordinances; and the inner 
sanctuary. His presence with the church trium- 



116 EKTIEE SANCTIFICATIOK 

phant in heayen.''''— Barrow^ s Companion to the 
Bihle^ p. 602. The apostle to the Hebrews al- 
so considers these things as types, '^a shadow 
of good things to come," for in speaking of the 
sanctuary and its priestly rites he says, '^ Who 
serve unto the example and shadow of heaven- 
ly things, as Moses was admonished of God 
when he was about to make the tabernacle: for, 
See, saith he, that thou make all things accord- 
ing to the pattern shewed to thee in the mount." 
Heb. viii:5. 

In our investigation of tnis subject we will 
look at it from three standpoints: 

1. Position of the utensils. 

In giving a description of the tabernacle we 
cannot do better, either for clearness of state- 
ment or force of authority, than to give the 
following extract from Smith's Old Testament 
History^ p. 226. 

"The court of the Tabernacle^ in which the 
Tabernacle itself stood, was an oblong space, 
100 cubits by 50(150 feet by 75)havingits lon- 
ger axis east and west, with its front to the 
east. It was surrounded by canvas screens — 
in the East called kannants — 5 cubits in height, 
and supported by pillars of brass 5 cubits apart, 



A SECOND WORK OF GRAO 117 

to which the curtains were attache^ f^ hooks 
and fillets of silver. This enclosure was only 
broken on the eastern side by the entrance, 
which was 20 cubits wide, and closed by cur- 
tains of fine twined linen, wrought with needle 
work, and of the most gorgeous colors. In the 
outer or eastern half of the court was placed 
the altar of burnt-offering, and between it and 
the Tabernacle itself, the layer at which the 
priests washed their hands and feet on entering 
the Temple. 

"The Tabernacle itself was placed towards 
the western end of this enclosure. It was an 
oblong rectangular structure, 30 cubits in 
length by 10 in width (45ft by 15),and lOin 
height: the interior being divided into two 
chambers, the first or outer of 20 cubits in 
length, the inner of 10 cubits, and consequent- 
ly an exact cube. The former was the Holy 
Place^ or First Tahernacle, containing the gold- 
en candlestick on cne side, the table of shew- 
bread opposite, and between them in the center 
the altar of incense. The latter was the Most 
Holy Flace^ or the Holy of Holies^ containing 
the ark, surmounted by cherubim, with the two 
tables inside." 

From this quotation we learn the position of 



118 ENTIKE SANCTIFICATIOi^ 

the various articles within the sacred inclosure. 
Now let one of the congregation attempt to 
pass through the court into the Holy of Ho- 
lies, where God dwells between the wings of 
the cherubim, and what will he meet by the 
way ? 1st. The altar of burnt offering upon 
which an offering must be placed for all his 
sin, — this indicates justification. 2d. The laver 
where he must wash his hands and his feet lest 
in going either to the altar or to the Holy 
Place he should die, — this represents entire 
sanctification. 3d. He may now pass into the 
First Tabernacle, where upon the left hand is 
the golden candlestick, and on the right the 
table of shew-bread; the iirst to give him light 
the other food. One step farther on, just out- 
side fche vail, stands the altar of incense from 
which arises the sacred odor morning and even- 
ing. Into this place he may enter every day. 
Here he finds 'TelloAvship with the Father, and 
with his Son Jesus Christ." I. John i:3. 4th. 
The last is the Holy of Holies, into which only 
the high priest could enter, and he but once a 
year. Thus we see in the ]>lacing of this fur- 
niture a type of each stage of Christian experi- 
ence, and he who would enter the Holiest must 



A SECOND WOEK OF GRACE* 119 

take tliese successive steps or forever come short 
of the glory of God. Cleansing must be subse- 
quent to pardon, and both of these precedes 
the closest communion with God and final en- 
trance into heaven. '^For Christ is not entered 
into the holy place made with hands, which 
are the figures of the true; but into heaven it- 
self, now to appear in the presence of God for 
us." Heb. ix:24. 

2. Induction of the priests to their office. 

In the twenty-ninth chapter of Exodus we 
have a full account of the induction of Aaron 
and his sons to the priestly office. And in 
that chapter we see that these chosen individ- 
uals were brought before the door of the taber- 
nacle of the congregation after that Moses had 
procured an offering for them, and here they 
were clothed with the garments which they 
were ever after to wear while ministering at 
the altar. The bullock, for the sin-offering, 
was now brought forward and Aaron and his 
sons placed their hands upon its head thus in- 
dicating their confession of sins and acceptance 
of this offering as an expiation for them. A 
second offering is now brought, and Aaron and 
his sons place their hands upon the head of the 



120 EKTIRE SAiq^CTlFICATlOiT 

ram which is now to become a whole burnt of- 
fering upon the altar, ''a sweet savour, an of- 
fering made by fire unto the Lord." The third 
offering, '^A ram of consecration," is also 
brought forward and as in the other instances 
they lay their hands upon its head, and after 
it has been slain an application of its blood is 
made to the tip of the right ear, and the right 
thumb and to the right great toe of each appli- 
cant for priestly orders. In the offering of 
this sacrifice Aaron and his sons perform the 
first functions of their office, which was to 
wave the offering before the Lord after which 
Moses was to place it upon the altar. Other 
parts of the same offering were to be seethed 
and of this they were to eat in the sight of the 
people, ''by the door of the tabernacle of the 
congregation." Thus the priests were induct- 
ed to their office by three offerings, all of which 
were provided for them. Two of these offer- 
ings wei^ placed upon the altar without their 
assistance, requiring only their expression of 
need and their acceptance of these as a suffi- 
cient supply. In the offering of the third it 
required their consent and assistance. The 
flesh of the first offering was burned without 



A SECOND WORK OF GRACE. 121 

the camp, of the second upon the altar, while 
that of the third was boiled in the Holy Place 
and eaten by the priests. 

In these offerings we have clearly set before 
us the manner of inductini^ those who have 
beer sinners into the New Testament priest- 
hood, for the apostle Peter declares that we are 
built up, "A spiritual house, an holy priest- 
hood, to offer up spiritual sacrifices, acceptable 
to God by Jesus Christ.^' I. Peter ii:5. The 
first offering represents Christ as dying for a 
lost and ruined race. ''For the r)odies of those 
beasts, whose blood is brought into the sanctu- 
ary by the high priest for sin, are burned with- 
out the camp. Wherefore Jesus also, that he 
might sanctify the people with his own blood, 
suffered without the gate." Heb. xiiiill, 12. 
The second offering represents Christ as suffer- 
ing, not for the world and their sins, but for 
His own people and their uncleanness. ''Hus- 
bands, love your wives, even as Christ also lov- 
ed the church, and gave himself for it; that he 
might sanctify and cleanse it by the washing 
of water by the word, that he might present it 
to himself a glorious church, not having spot, 
or wrinkle, or any such thing; but that it 



122 EN'TIRE SAI^CTIFICATIOI^ 

should be holy and without blemish/' Eph. v: 
25-27. The third offering lepresents that 
which the Christian makes when he has be- 
come a partaker of the divine nature (11. Peter 
i:4), a new creature in Christ(II. Cor. v:17), 
and obeys the exhortation of the apostle Paul, 
in Bomans xii:l. ''I beseech you therefore, 
brethren, bj the mercies of God, that ye pre- 
sent your bodies a living sacrifice, holy, accept- 
able unto God, which is your reasonable ser- 
vice."" From this we see that the offering we 
make must be subsequent to our acceptance of 
the offerings which are made for lis. Or, in 
other words, we must surrender to God and be 
made acceptable to him, through Christ, before 
we can consecrate ourselves to His service, 
which consecration entitles us to a personal ap- 
plication of the blood that ^^cleanseth us from 
all sin." I. John i:7. 

3. The qualifications of the priest^ and the 
quality of his offering. 

In the qualifications of the priest and the 
quality of his offering we have another strong 
argument in favor of a second work of grace. 
We have already noticed in the preceding sec- 
tion oi this chapter, that a priest must be a 



A SECOIn'D work of GRACE. 1 23 

chosen person. It was not every individual, 
even of the chosen people, that could be in- 
ducted into the priestly office, it must be one 
of the tribe o£ Levi. But of this chosen tribe 
only Aaron and his direct descendents were el- 
igible to this office, or permitted to look upon 
the sacred furniture. (See Leviticus i:51; and 
iv:l-20.) The following specifications and re- 
strictions were also made for tae sons of Aaron 
when they came to take this sacred place: (1) 
They were to be holy; (2) pure in the marriage 
relation; (3) physically perfect, neither blind, 
lame, deformed or scurvy. ''No man that hath 
a blemish of the seed of Aaron the priest shall 
come nigh to offer the offerings of the Lord 
made by fire: he hath a blemish; he shall not 
come nigh to offer the bread of his God." Lev. 
xxi:21. 

The quality of the offerings were likewise 
carefully guarded. ''Burnt-offerings were ei- 
ther made in behalf of the whole people, or by 
one or more individuals, who must bring them 
of their own free will. Only three kinds of 
animals might be offered, a ad they must be free 
from disease or blemish. To offer the unclean, 
maimed, or diseased, in sacrifice, was an abomi- 



124 ENTIRE SANCTIFICATIO]Sr 

nation to Jehovah. ( 1 ) Of the herd^ a young 
bullock, of not less than one nor more than 
three years, generally of the third year. (2) 
Of i\iQ flacky a lamb or kid, a male of the like 
age, but generally of the first year. (3) Of hirds^ 
turtle-doves or young pigeons, without distinc- 
tion of sex." -Smith's Old Testament History^ 
p. 246. In some of the other offerings the fe- 
male of the flock or herd was accepted; '^But 
whatsoever hath a blemish, that shall ye not of- 
fer: for it shall not be acceptable for you." 
Lev. xxii:20. 

Prom these considerations we learn that the 
sinner is neither qualified, nor permitted, to ap- 
proach unto the altar, nor has he any sacrifice 
to lay upon it that will be acceptable to God. 
He is described as ''Dead in trespasses and sins" 
(Eph. ii:l), ''Having the understanding dark- 
ened" (Eph. iv:18), "Workers of iniquity" 
(Luke xiii:27), "Full of dead men's bones, and 
of all uncleanness" (Matt. xxiii:27); and from 
this there is no exception among those who are 
yet in a state of nature, for the Word says: 
"They are all gone out of the way, they are to- 
gether become unprofitable; there is none that 
doeth good, no, not cme." Rom. iii:12. 



A SECOKD WORK OF GRACE. 125 

W e conclude from these facts, so clearly pre- 
sented in the Scriptures, three things: 

1. Man has nothing to offer until God fur- 
nishes him vfith his gift. 

2. He is not morally fit to mafe an offering 
until he becomes a ''new creature.'' 

3. In order to complete his initiation into the 

priesthood and secure an abiding place, in the 
temple of our God, he must present himself 

"a living sacrifice" upon the altar, which sacri- 
fice being accepted, and witnessed to by the 
Holy Ghost in our hearts, the same as the wit- 
ness to our adoption into the divine family, 
constitutes A second work oe grace. 

It is true that we may be along time in com- 
ing to "this real, absolute consecration to God; 
but when that point is reached it is not by imper- 
ceptible degrees — a piece-meal operation — but 
bodily, with one step of faith, that which is ho- 
ly touches the altar and that which is unholy 
is forever left behind. Happy is that man or 
woman who, having passed through Christ, the 
door, into the sacred fold, shall at once take 
this step of faith and thus "Prove what is that 
good, and acceptable, and perfect, will of God." 
Rom. xii:2. 



126 El^TTIKE 8AKCTIFICATI0N 

Dear reader, think not to change God's or- 
der, for like the laws of the Medes and Per- 
sians it is unchangeable. Are you a sinner? 
Then seek salvation through Him who died on 
Calvary, and having obtained peace, leave 'The 
principles of the doctrine of Christ" and ''go 
on unto perfection; not laying again the foun- 
dation of repentance from dead works." Heb. 
vi:l. Are you a child of God, separate from 
idols and uncleanness? Then, ''Having there- 
fore these promises, dearly beloved, let us 
cleanse ourselves from all filthiness of the flesh 
and spirit, perfecting holiness in the fear of 
God." (Read II. Cor. vi:17 to vii:l.) Is back- 
slider your name? Have you been cut off as a 
cumberer of the ground, on account of your 
neglect to fulfill your priestly office of conse- 
cration ? Then for Christ's sake, and for the 
sake of your own soul, "Remember from 
whence thou art fallen, and repent, and do the 
first works:" Rev. ii:5; so shalt thou get back 
to the altar where thy gift should be laid in 
haste, lest a worse thing befall thee, and thy 
future be spent with the unbelieving in weep- 
ing and gnashmg of teeth. 



a second work of grace. 127 

The Cleansing of the Leper. 
In writing under this head it is not necessa- 
ry for us to enquire into tho history of the 
disease, nor to determine its relation to other 
diseases of the same name, in other countries, 
or at other periods of time. For whatever re- 
lation they may sustain to each other, the lep- 
rousy described in Leviticus has generally been 
considered as a type of sin. If this can be 
clearly shown, thf^n the cleansiijg of the leper 
must, almost of necessity, be a type of the 
cleansing of the soul from sin. We shall 
briefly try to show the analogy between this 
disease and sin from the folloAving points of 
resemblance. Like sin, leprousy is 

1. Hereditary. An example is seen m Eli- 
sha's servant: ''The leprousy therefore of Naa- 
man shall cleave unto thee, and unto thy seed 
forever." II. Kings v:27. 

2. Usually small in its first manifestations. 
Simply ''a rising, a scab, or bright spot."' 

3. Innocent in its first appearance. ''If the 
bright spot be white in the skin of his flesh, 
and in sight be not deeper than the skin, and 
the hair thereof be not turned white; then the 
priest shall shut up him that hath the plague 



128 ENTIKE SAJSrCTIFICATIOK 

seven days.'' Lev. xiii:4. 

4. Increased rapidly. Seven days usually 
long enough to determine its real character. 

5. A contagious disease. The leper ''shall 
put a covering upon his upper lip, and shall cry, 
Unclean, unclean," lest others should come 
near and contract the plague. 

6. It required separation. ''All the days 
wherein the plague shall be in him he shall be 
defiled; he is unclean: he shall dwell alone; 
without the camp shall his habitation be." Lev. 
xiii:46. "Wherefore come out from among 
them, and be ye separate, saith the Lord, and 
touch not the unclean thing; and I will re- 
ceive you." II. Cor. vi:17. Sinners will not 
separate from us, so we must separate from 
them. 

7. Disenabled the individual. In time the 
progress of the disease would weaken the body, 
and destroy the members, so that the leper 
could not perform the duties of life. In like 
manner sin destroys the moral powers, "So that 
ye cannot do the things that ye would." Gal. 
v:17. 

8. The leper became a stench in his own nos- 
trils. When the disease had run for some 



A SECOKD WORK OF GRACE. 129 

time the decomposing flesh sent out a strong 
odor; so many a sinner disgusted with his own 
condition has ended his days on earth Avith 
poison, a rope, or revolver. 

9. No human remedy. It is said that to this 
day no physician of the East attempts to cure 
this terrible plague; nothing but the hand of 
God can stop its ravages. '^Neither is there 
salvation in any other: for there is none other 
name under heaven given among men, where- 
by we must be saved." Acts iv:12. 

10. It naturally results in death. It is only 
a question of time; sooner or later it will reach 
the vitals and death will ensue. But we read 
that, ''The soul that sinneth, it shall die"(Eze» 
xviii:4), and '^The wages of sin is death"(Rom. 
vi:23). 

On these ten points of resemblance we base 
our supposition that the leprousy is a type of 
the uncleanness of our natures. That we are not 
alone in this will be seen from the following 
quotation taken from Mathew Henry^s Com- 
mentary, ''Concerning the plague of leprousy 
w^e may observe in general, that it w^ps a figure 
of the moral pollutions of men's minds by sin, 
which is the leprousy of the soul, and from 



130 EIS'TIRE SANCTIFICATIOK 

which Christ alone can cleanse us." 

We now pass to the consideration of our sub- 
ject proper, and would respectfully invite the 
reader to peruse the 14 chapter of Leviticus, 
where this whole matter is set forth in the 
plainest language. ''This shall be the law of 
the leper in the day of his cleansing: He shall 
be brought unto the priest; and the priest shall 
go forth out of the camp; and the priest shall 
look, and behold, if the plague of leproiisy be 
healed in the leper; then shall the priest com- 
mand to take for him that is to be cleansed two 
birds alive and clean, and cedar wood, and scar- 
let, and hyssop." These offerings and imple- 
ments Avere provided either by the priest or by 
the friends of the one who was to be cleansed, 
so in the day of our cleansing our priest and 
friend, Christ Jesus, provides both the offering 
and the means by wJ.ich their merit is applied 
to us. And when the offering had been made 
the priest sprinkled of the blood upon the lep- 
er that was to be cleansed ''seven times," and 
pronounced him "clea:^^." The cleansed leper 
now shaves off all his hair and washes himself, 
and his clothes, "And after that he shall come 
into the camp, and shall tarry abroad out of 



A SECOKD WORK OF GRACE. 131 

his tent seven days."' In. like manner the sin- 
ner, who by faith has been sprinkled with the 
blood, at once gives heed to his outward ap- 
pearance that he may show to the world that 
he has been with Jesus and learned of Him. 
Christ having come to us and made an applica- 
tion of His blood to our bodies, in His return, 
has left the way open by which we may come 
to Him, hence the apostle says, ''Let us draw 
near with a true heart in full assurance of 
faith, having our hearts sprinkled from an evil 
conscience, and our bodies washed with pure 
water." Heb. x:22. 

How different the condition of the leper now 
from what it was before the priest pronounced 
him clean. Then he was obliged to cover his 
mouth and cry, Unclean, unclean; excluded 
from the congregation of the Lord; separated 
from his friends and living upon the scanty 
products of the barren waste around him; now 
he rejoices in the cleansing he has received; is 
welcomed to the communion of God's people; 
associates wilh his friends and relatives; a par- 
ticipant in all their joys, and a partaker of the 
bounteous provision made for them. Only one 
thing is lacking to fill the measure of his hap- 



182 EKTIRE Sj\]SrCTIFICATIOH 

piness, and make it permanent: he is not allow- 
ed to enter his own tent. 

This leads us to remark that the justified re- 
lation before God is by no means a deplorable 
one. We may be in the wilderness, but we 
have escaped the bondage of Egypt, are suppli- 
ed with manna, sweet as honey, and water for 
our thirsty souls. We may not enjoy the per- 
fect rest of the wholly sanctified; but we do 
have rest from condemnation, and peace with 
God, through our Lord Jesus Christ. We may 
yet have inbred corruption, for which we are 
not accountable; but we are cleansed from all 
our acquired depravity through ''The blood of 
sprinkling, that speaketh better things than 
that of Abel." Heb. xii:24. We have a place 
with the children of our King, and the promise 
of an ''Inheritance among them which are 
sanctified by faith. '^ Acts xxvi:18. 

Seven days have passed, during which the 
once leper, but now cleansed individual, has en- 
joyed his new found relation; "But it shall be 
on the seventh day, that he shall shave all the 
hair ofE his head and his beard and his eye- 
brows, even all his hair he shall shave ofiE: and 
he shall wash his clothes, also he shall v/ash 



A SECOND wokk of GRA0£. 133 

his flesh in water and he shall be clean." In 
this passage we have set before us the prepara- 
tion of the indiyidual for the second work; but 
how beaatif uUy it is reproduced by the apostle 
to the Corinthians where he says, ''Having 
therefore these promises, dearly beloved, let us 
cleanse ourselves from all filthiness of the flesh 
and spirit, perfecting holiness in the fear of 
God." II. Cor. vii:l. And also in I. John iii:3, 
''And every man that hath this hope in him 
purifieth himself, even as he(Go(i) is pure.'' 

"And on the eighth day he shall take i wo he 
lambs without blemish, and one ewe lamb of 
the first year without blemish, and three tenth 
deals of fine flour for a meat offering, mingled 
with oil, and one log jf oil. And the priest 
that maketh him clean shall present the man 
that is to be made clean, and these things, be- 
fore the Lord, at the door of the tabernacle of 
the congregation." And when the offering has 
been made the priest shall take some o£ the 
blood of the trespass offering and put it "upon 
the tip of the right ear of him that is to be 
cleansed and upon the thumb of his right hand, 
and upon the great toe of his right foot." In 
like manner, "The priest shall take some of the 



134 ENTIRE SAKCTIFICATIOH 

log of oil, and pour it into the palm of liis own 
left hand, and the priest shall dip his right fin- 
ger in the oil that is in his left hand, and shall 
sprinkle of the oil that is in his left hand seven 
times before the Lord: And of the rest of the 
oil that is m his hand shall the priest put upon 
tjie tip of the right ear of him that is to be 
cleansed, and upon the thumb of his right hand, 
and upon the great toe of his right foot, upon 
the blood of the trespass offering. And the 
remnant of the oil that is in the priest's hand 
he shall pour upon the head of him that is to 
be cleansed ; and the priest shall make an atone- 
ment for hiiU before the Lord.'" And when 
the sin-offering, and the burnt-offering, and the 
meat-offering have been offered the one who 
has been a leper ''shall be clean.*" So the chris- 
tian is required 1o present himself a living sac- 
rifice unto the Lord (Horn. xii:l), to make an 
application, by faith, of the blood that cleans- 
eth from ail sin(L John i:7), and in conse- 
quence receive the anointing of the H0I7 Ghost. 
(See I. John ii:27; Acts i:5; and ii:18.) 

The points of difference between the ^rs^ and 
the second works of grace, as illustrated by the 
cleansipg of the leper, are these: The first 



A SECOND WORK OF GRACE. 135 

transaction was outside the camp; the second 
within the gates. The first offering was procur- 
ed for the lepev, Hnd its blood was sprinkled on 
him; he procured the second offering for him- 
self, and the blood was applied to his person by 
the priest's right hand. The blood of the bird 
was mingled with water; that of the lamb was 
pure. The first transaction admitted him to the 
joys of God's people, while the second gave him 
an abiding rcfst in his own home. The ceremon- 
ies w^ere seyen days apart, showing clearly their 
distinctness; but were oniy seven that the soul 
who had heard the priest once ''pronounce him 
clean," might make haste in his preparation to 
hear the same again. And as the time employ- 
ed in either case was short, so Christ, our priest, 
v^ill quickly pardon the soul to whom He comes 
by invitation, and will as quickly cleanse that 
that scul w^HEN IT COMES TO HiM for purity. 

In closing this chapter w^e will briefly recap- 
itulate the main points of argument. Under 
section I. we see that the journey of the Chil 
dren of Israel out of Egypt was one experience, 
. and their entering Canaan w\as another, in time, 
place, and circumstances. The crossing of the 
Ked Sea brought them peace and liberty; the 
crossing of the Jordan rest from their wan- 



136 ENTIRE SAN^CTIFICATION 

derings. In the desert their actual necessities 
were supplied; but in the land of i^^<^^^iiie they 
had luxuries in abunrlance. And lastly, the pas- 
sage of Jordan does not represent death, nor 
Canaan heaven; but a form of what may be 
present religious experience. 

In section II. under the 1st division we find 
the utensils of the tabernacle so arranged that 
the sinner cannot see the laver of cleansing, 
much less wash in it, until he has become a 
priest. "But the natural man receiveth not the 
things cf the Spirit of God: for they are foolish- 
ness unto him: neither can he know them, be- 
cause they are spiritually discerned." I. Cor. ii: 
14. The second work of grace is soen in the 2d. 
division by the fact that the ram of consecration 
was offered subsequent to the sin-offering, and to 
the burnt-offering, and in this ceremony the 
pries' s performed their first sacrificial privilege. 
The 3d division presents the following facts: (1) 
The one who officiates at the altar must be a cho- 
sen individual. < 2) He must be without blem- 
ish and holy. (3) His offering must be accepta- 
ble and holy. (4) The sinner does not j)Ossess 
these qualifications, nor has he an acceptable of- 
fering that he can present; hence his consecra 
tion must be subsequent to his conversion. 



A SECOKi) AVORK 01? GRACE. 13*? 

Section III. presents the leper without the 
Sfate, receiving the benefits of an offering by 
which he is pronounced clean and admitted to 
the fellowship of the people of God; but after 
seven days he brings an offering for himself, by 
which he is again pronounced clean, and admit- 
ted to his own house. 

From these three sections w^e learn that liber- 
ty must precede rest; pardon, purity; surrender, 
consecration; we must be partakers of the divine 
nature before we can have its opposing carnali- 
ty removed; and finally, we must be cleansed 
from ACQUIRED depravity e'er we can be purified 
from INHERITED pollutiou. Consequently we 
must conclude that these time-honored illustra- 
tions are out of date, or that Entire Sanctifica- 
tion is a Second Work of Grace. 



CHAPTER IX. 
The Two Works Defined. 



IT is of the greatest importance that in matters 
pertaining to salvation we shoukl have a clear 
idea of every part under consideration. In this 
age of shams religion has not kept entirely free; 
but we find sham conviction, false repentance, 
spurious faith, and counterfeit profession. It there- 
fore becomes us to examine ourselves by the stand- 
ard of God^s word and see whether we are in the 
faith. Perhaps more than one half of the difficul- 
ties connected Avith the doctrine of Entire Sancti- 
fication arise from a misconception of the real work 
wrought in re-generation. And here] we need to 
be especially careful lest Ave loAver the standard 
on the one hand or raise it on the other from where 
the Scriptures place it; either of which Avill run us 
wide of the mark and greatly hinder the work of 
God in our souls. In this chapter we will define 



A SECOND WORK OF GRACE. 139 

each of the two works with reference to three 
points, (a) how to secure the work; (b) what is the 
work? ; and (e) what is the effect of the work in 
the life? 

1. What is necessarij on our 2)art in order to he 
converted f 

There are three tilings which are necessary on 
the part of the sinner in order to be changed from 
a state of nature to that of grace. The first of these 
is conviction; "That is, the sleep of indifference to 
spiritual concerns is removed, and conviction of 
the sad facts of a man who has hitherto lived in 
sin, and under the sole dominion of a carnal and 
earthly mind, is fixed in the judgment and 
the conscience. From this arises an altered 
and corrected view of things; apprehension of 
danger; desire of deliverance; abhorrence of the 
evils of the heart and the life; strong efforts for 
freedom, resisted however by the bondage of estab- 
lished habits and innate corruptions ; and a still 
deeper Fense, in consequence, of the need not only 
of pardon, but of that almighty and renewing in- 
fluence which alone can effect the desired change. 
It is in this state of mind, that the prayer becomes 
at once heartfelt a^nd appropriate, 'Create in me a 
clean heart, O God, and renew a right spirit with- 
in me." — Watson' 3 Institutes^ Vol. II. v. 254. 



140 ENTIRE SANCTIFICATIO 

The second ste^D on our part is repentance^ v^hich. 
is a godly sorrow for sin and a hearty turning 
away from it; and together they produce ^^fruits 
meet for repentance." These fruits are manifest 
in the casting aside of every idol, confession of 
sins, seeking out those Avho have been wronged, 
and making restitution to the extent of the ability. 
Unsaved associates, bad habits, dishonest dealing, 
swearing, joking, sabbath breaking, deceptive 
language, and the fashions of this world are all 
given up. Gospel repentance stops a man from 
wilful sin. "Cease to do evil,'' is written upon 
the awakened soul and it obeys. The "General 
Rules" of the M. E. Church, after mentioning a 
great variety of suis, says: "And all these we know 
his Spirit writes on truly awakened hearts." God 
says: "Let the Avicked forsake his way, and the 
unrighteous man his thoughts ; and let him return 
unto the Lord, for he will have mercy upon him; 
and to our God, for he will abundantly pardon." 
Isaiah lv:7. 

The third step, in the conditions of conversion, 
is faith. Until this step is taken there is — there 
can be — no salvation. Although "not far from 
the kingdom of God," he has not entered it. He 
is at best but a struggling slave not the Lord's 
freeman. But this step when taken changes the 



A sp:cond work of grace. 141 

scene. Christ steps in, his chains are broken, 
deliverance comes, and he exultantly proclaims 
his liberty "through Jesus Christ our Lord." 

2. What is conversion f 

Conversion consists, simply in this threefold 
change, namely; justification, regeneration, and 
adoption. And these three while destinct opera- 
tions are so connected' in time as to be concomi- 
tant wdth each other. All the conditions, which 
culminate in faith, having been met by the individ- 
ual, God instantaneously changes his relation to 
the divine government. First by forgiving his 
sin. This manifestation of the pardoning love of 
God, called justification, is an act which transpires 
wholly in the mind of Deity but produces no change 
in the heart of the believer. It is an act which in 
itself is perfect, covering the whole list of trans- 
gressions, and so far removing them from the mind 
of God that He can treat the sinner as though he 
had never sinned. It is an act so complete that 
it never needs to be repeated unless the individual 
breaks his treaty of peace with God, thus making 
necessary the '^laying again the foundation of re- 
pentance from dead works." But if the work stop- 
ped here his condition would still be deplorable, 
for he would be helpless to contend against the 
assaults of depravity within and tlie powers of 



142 ENTIRE SANCTIFICATION 

darkness without. But, thank God, at the same 
time that He justifies us He bestows the riches of 
His grace so that we may joyfully exclaim, '^Who 
shall separate us from the love of Christ ? Shall 
tribulation, or distress, or persecution, or famine, 
or nakedness, or peril, or sword ? As it is written, 
For thy sake we are killed all the day long; we 
are accounted as sheep for the slaughter. Nay, 
in all these things we are more than conquerors, 

through him that loved us. For I am persuaded, 
that neither death, nor life, nor angels, nor princi- 
palities, nor powers, nor thing present, nor things 
to come, nor height, nor depth, nor any other crea- 
ture, shall be able to separate us from the love 
of God, which is in Christ Jesus our Lord." 
E-omans vUi : 35-39. ^^^ 

The second operation of divine grace in conver- 
sion h, re-generation, "This is that mighty change 
in man, wrought by the Holy Spirit, by which the 
dominion which sin has over him in his natural 
state, and Avhich he deplores and struggles against 
in his penitent state, is broken and abolished, so 
that, with full choice of vrill and the energy of 
right affections, he serves God freely, and 'runs in 
the way of his commandments.' ^Whosoever is 
born of God doth not commit sin, for his seed re- 
maineth in him, and he cannot sin, because he is 



A SECOND WORK OF GRACE. 143 

born of God.' *For sin shall not have dominion 
over you; for ye are not under the law, but under 
grace/ ^But now being made free from sin, and 
become servants to God, ye have your fruit unto 
holiness, and the end everlasting life,' Deliver- 
ance from the bondage of sin, and the power and 
the will to do all things which are pleasing to God, 
both as to inward habits and outward acts, are 
therefore, the distinctive characteristics of this 
state." 

"The regenerate state is, also,!called in Script- 
ure sanctification; though a distinction is made by 
the apostle Paul between that and being ^sanctifi- 
ed wholly,' a doctrine to be afterward consider- 
ed. In this regenerate, or sanctified state, the form- 
er corruptions of the heart may remain, and strive 
for the mastery; but that which characterizes and 
distinguishes it from the state of a penitent before 
iustification, before he is 'in Christ,' is, that they 
are not even his inward habit , and that they have 
no dominion,^^ WaUon's Institute, Vol. II. pp. 
267, 279. 

This work, like justification, is perfect and reach- 
es to the utmost limit of the case. This limit we 
must find or indefiniteness will characterize [our 
future effort. To regenerate is to beget again, 
which corresponds with the Savior's direction to 



144 ENTIEE SANCTIFICATION 

Nicodemus, "Ye must be born again." But this 
presupposes that the individual has once been born, 
lived, and died in the sense in which he is now to 
begin to live again. No one will contend that 
this new birth refers at all to the physical, or men- 
tal powers; but only to the spiritual. Hence, to be 
regenerated must mean that process by which our 
moral natures are brought back to the condition 
of the new born babe. And that all may see the 
harmony of this with the Scriptures we will quote 
a few familiar texts: "Therefore , as by the offense 
of one judgment came upon all men unto condem- 
nation, even so by the righteousness of One, the 
free gift came upon all men unto justification of 
life." Eom. v:18. In these words, the sin of Adam 
and the merits of Christ are pronounced to be co- 
extensive; the words applied to both are precisely 
the same, ^''judgment came upon all men," "the 
free gift come upon all men." If the whole 
human race be meant in the former clause, the 
whole human race is meant in the latter also; and 
it follows that as all are injured by the ofiense of 
Adam, so all are benefited by the obedience of 
Christ. The "free gift," however, which has come 
upon all men, by the righteousness of One, is said 
to be "unto justification of life," Certainly we 
cannot limit the Scripture by excluding, from this 



A SECOND WORK OF GRACE. ^ 145 

gracious provision, all the infant portion of our 
race. "Verily I say unto you, except ye be convert- 
ed, and become as little children, ye shall not enter 
into the kingdom of heaven." Matt, xviii : 3. In 
this passage conversion is clearly defined as the 
placing of adults in the moral condition of child- 
ren. *^For I was alive without the law once; but 
when the commandment came, sin revived, and I 
died." Rom. vii: 9. In this chapter the apostle 
gives a vivid description of his experience prior to 
his conversion, and in this verse he telis us 
that as a child, unconscious of moral obligation, 
he had spiritual life; but when he became account- 
able, or conscious of the demands of God's lav>^ 
upon him, the natural depravity of the heart rose 

in opposition to the divine will, and being deceiv- 
ed by this he came under condemnation and the 
sentence of death. "Suffer the little children to 
come unto me, and forbid them not; for of such is 
the kingdom of God." Mark x: 15. From these 
texts, and others of similar import, we learn that 
infants are members of the church, have spiritual 
life, are without condemnation, and adults must 
become like them if they would enter the kingdom 
of God. This being true the moral condition of 
the infant must mark the limit of regeneration in 
the re-organization of the spiritual forces in the 



146 ENTIRE SANCTIFICATION 

child of God. This implies a thorough work, — a 
complete birth of moral powers, with nothing lack- 
ing which is essential to a full orbed saint on earth 
or in heaven. ^'Therefore if any man be in 
Christ, he is a new creature ; old things are pass- 
ed away; behold, all things are become new." II. 
Cor. v:17. 

But having settled the limit of regeneration it is 
now necessary to inquire whether the child has any 
impurity of nature for which it is not accountable, 
but which must be removed before it can enter 
heaven. It is not our purpose to discuss the doc- 
trine of total depravity as it is so generally admit- 
mitted among orthodox churches, but we Y*i]l 
make a single quotation from Watson's Institutes. 
Vol. II. p. 65. "The seeds of the vices which 
exist in society may be disctovered in children in 
their earliest years; selfishness, envy, pride, resent- 
ment, deceit, lying, and often cruelty; and so much 
is this the case, so explicitly is this acknowledged 
by all, that it is the principal object of the moral 
branch of education to restrain and correct those 
evils, both by co-ercion, and by diligently impress- 
ing upon children, as their faculties open, the evil 
and mischief of all such affections and tendencies." 
But be it remembered that while we are born with 
these tendencies in our natures }et we are under 



A SECOND WORK OF GRACE. 147 

the dispensation of grace, in which the Holy Spirit 
holds these inclinations in check as far as he is 
permitted to do so by the individual. So in the 
regenerate soul the Holy Spirit holds the deprav- 
ity in check, as a strong man bound, and gives 
power to live a life of godliness, which is manifest 
in the fruits of the Spirit. And should any feel 
disposed to object to this idea of depravity remain- 
ing after regeneration let them remember that it is 
no more inconsistent for God to allow this in the 
second birth than in the first. 

"The Bible teaches that, notwithstandiag all 
children are conceived in sin and born morally 
defiled, all who die in infancy are saved by virtue 
of the atonem.ent. The Holy Ghost applies the 
'blood of cleansing to each heart because they do 
not resist Him. The children are not actual sin- 
ners; consequently they are not guilty; they have 
initial spiritual life in Christ. 'As in Adam all 
die, even so in Christ shall all be made alive.' To 
whatever extent the race suffered seminally in 
Adam, they are re-imbursed in Christ Jesus. But 
they are defiled and impure only by influences over 
which they had no control, and for which they are 
not responsible; and not only the goodness of God 
but absolute justice, demands their salvation. A 
converted person, and unsanctified^sustahis exact- 



148 ENTIRE SANCTIFICATIOIS^ 

ly the same relation to God so long as he does not 
forfeit his justification. He is pardoned of his 
actual sins and renewed in his spiritual life, and 
the depravity of his own contracting is purged 
away. He only suffers from the hereditary im- 
purity received as an unconscious legacy from his 
corrupted federal head; and although he is in a 
sense unholy, he is not responsible for that condi- 
tion, and is as innocent as childhood, which Jesus 
says is entitled to the kingdom of heaven." Entire 
SandifiGation, by Rev. W. Jones, p. 98. ' 

Rev, B. W. Gorham says: "The infant, and the 
man in a state of assured justification before God, 
are alike parties to the covenant of grace, which 
entitles them to holiness and heaven. Both are 
alike free from any voluntary antagonism to holi- 
ness; and should death come suddenly to both, our 
covenant-keeping Lord will surely perfect that 
which is lacking in each, even in the very article 
of death." Ood's Method with Man, p. 57. 

"And I, brethren, could not speak unto you as 
unto spiritual, but as unto carnal, even as unto 
babes in Christ." I. Cor. iii: 1. 

The third operation of divine grace in conver- 
sion is the adoption of those who were aliented and 
enemies and disinherited, into the family of God, 
and made heirs of His eternal glory. This is pure- 



A SECOND WOR^ OF GRACE. 149 

ly a legal act which transpires in the mind of God 
by which a transfer of His guardianship and fath- 
erly title is made to us; in consequence of which 
we receive the ''Spirit of adoption, whereby we 
cry, Abba, Father/' Rom. viii: 15. 

"To this state belong freedom from a servile 
spirit; we are not servants but sons; the special love 
and care of God our heavenly Father; a filial con- 
fidence in Him; free access to Him at all times 
and in all circumstances; the title to the heavenly 
Inheritance; and the Spirit of adoption, or the wit- 
ness of the Holy Spirit to our adoption, which is 
the foundation of all the comfort we can derive from 
those privileges, as it is the only means by which 
we can know that they are ours." Watson's Institute 
Vol. n. p. 269. 

3, W7iat are the fruits of conversion f This 
question would naturally lead us to consider a 
number of the items already referred to; but we 
pass to notice a few prominent features that need 
special mention. The converted soul has 

1. No condemnation. I^o amount of plain 
preaching, or Bible reading, will offend them or 
produce condemnation in their hearts, ''There is 
therefore now no condemnation to them which are 
in Christ Jesus, who walk not after the flesh, but 
after the Spirit." Eom. viii:l. "Great peace have 



150 ENTIRE *SANCTIFICATION 

they "which love thy law; and nothing shall offend 
them." Psa. cxix:165. 

2. Peace with God, ''Therefore being justified 
by faith, we have peace Vv^ith God through our Lord 
Jesus Christ." Eom. v:l. 

3. No love for the world. "Love not the world, 
neither the things that are in the world. If any 
man love the world, the love of the Father is not 
in him." L John ii:15. 

4. No fellow^ship with darkness. "Be ye not 
unequally yoked together with unbelievers; for 
what felloW'ship hath righteousness with unright- 
eousness? and what communion hath light wdth 
darkness? Wherefore come out from among them 
and be ye separate, saith the Lord, and touch not 
the unclean thing; and I will receive you. And I 
will be a Father unto you, and ye shall be my 
sons and daughters, saith the Lord Almighty." II 
Cor. vi: 14-17, 18. 

5. Control of the tongue. ''If an man among 
you seem to be religious, and bridleth not his 
tongue, but deceiveth his own heart, this man's 
religion is vain." James i: 26. 

6. The fruit of the Spirit. "Now if any man 
have not the Spirit of Christ, he is none of His.' 
Rom. viii: 9. "But the fruit of the Spirit is love, 
joy, peace, long suffering, gentleness, goodness, faith 



A SECOND WORK OF GRACE; 151 

meekness, temperance; against such there is no 
law." Gal. v: 22,23. 

7. They do not commit any known sin. '^Who- 
soever is born of God doth not commit sin; for his 
seedreraainethinhim,and he cannot sin, because 
he is born of God. In this the children of God 
are manifest, and the children of the devil." I. 
Johniii;9,10. 

8. They love one another. ^^By this shall all 
men know that ye are my disciples, if ye have love 
one to another." John xiii: 35. "If any man say 
I love God, and hateth his brother, he is a liar." I 
John iv: 20, 

9. They are seekers of entire sanctification. 
"Every man that hath this hope in him purifieth 
himself, even as he is pure," I. John iii: 3. 

The soul that bears these marks of a regenerate 
state need not — ouo-ht not— to wait one hour be- 
fore it steps into the cleansing fountain to be made 
every whit whole. 

4. What are the conditions of Entire Sanctifica- 
tionf 

The followino; extract from The New Birth and 
Christian Perfection^ by Eev. S. B. Shaw, sets 
forth the conditions of entire sanctification — con- 
viction, consecration, and faith — in a clear light. 

"Before attempting to obey the command to go 



152 ENTIRE SANCTIFICATION 

on unto perfection" you should be sure that you 
are m the condition of those to whom the command 
is given — that is fully justified before God. God's 
word says: 'The path of the j ust is as the shining 
light that shineth more and more unt j the perfect 
day/' (Prov. iv. 17). If your experience is not 
as clear as it was the day of your conversion, it is 
became you have left your first love and are not 
in the strait and narrow way. You cannot *go 
on' until you go back and do your first work. To 
attempt to go on is only to go on in darkness. You 
are like a traveler in a strange country who has 
wandered away from his guide. You have left 
your Savior and must find him again before you 
can go on unto perfection. You must seek him as 
you sought him at first by repentance from dead 
works, and faith toward God. If you have drunk 
in the spirit of the world, have indulged some de- 
praved appetite, or yielded to some unholy pas- 
sions, — ^the sins, whatever they be, that separate 
you from God must be forsaken. You must be 
forgiven. The soul seeking holiness must have no 
need of repentance — which refers only to our own 
actions. All accumulated guilt is washed away 
by the regenerating influence of the Holy Ghost 
at conversion. The impurity remaining is the 
impurity of original depravity. Being fully justi- 



J__j^^c>COND VrOPvK OF GRACE. 153 

fied all the conviction you need in order to seek 
complete purity, is to feel your need of it in order 
to obtain it. 

1 . — You must know comj^lete purity to be God's 
v.ill concerning you. 

2. — You must believe that he is both able and 
willing to purify you now. 

3. — You must present yourself a living sacri- 
fice to God by consecrating time, talent, earthly 
store, self, reputation — everything thing to his 
service to be used to his glory in the advancement 
of his cause. 

4. — You must have the witness of the spirit that 
your consecration is complete. 

5. — You must count yourself dead indeed unto 
sin, and take Christ by faith as your complete 
sanctifier. 

After complete consecration you have the right 
to take Christ by faith as your sanctifier, just as 
after repentance you had the right to take bim by 
faith as your j ustifier. The witness of the spirit 
will follow the act of faith in obtaining heart pur- 
ity just as it does in obtaining forgiveness of sins. 

John AVesley says: "The voice of God to your 
soul is, Believe and be saved. Faith is the condi- 
tion and the only condition of sanctification, exactly 
as it is in justification. No man is sanctified till 



154 ENTIRE SANCri:pioAq^rON 

he believes; every man when he believes is sancti- 
fied;' Vol. 2, p.' 224. 

After once consecrating ourselves to God we do 
not need to re-consecrate ourselves unless w^e have 
broken the consecration first made, any more than 
we need to be re-claimed (that is re-converted) 
after we are once converted unless we have back- 
slidden from God. After placing everything on 
the altar w^e should simply keep it there." 

5. What is Entire Sanctijicationt 

Entire Sanctification, as a work, is simply the 
removal of inbred depravity from the soul. A 
multiplying of words will only confound the ordi- 
nary reader. Negatively, it is not the bringing 
into the soul of a new force; it is the removal of an 
opposing force. It is not a completion of re-gen- 
eration; it begins at the limit of re-generation and 
goes back into the nature where that w^ork never 
penetrates. Positively, re-generation sweeps the 
soul back to the moral purity of childhood; entire 
sanctification takes it l)ack to the moral purity of 
Eden, — moral, not intellectual, or physical. Re- 
generation brings to the soul the germ of all spirit- 
ual graces and powers; entire sanctification removes 
that element which would hinder these graces 
from developing to the greatest extent. Rev. 
William McDonald says: 



A SECOND WORK OF GEACE. loO 

(1.) *'In re-generatian, sin does not reign] in 
sanctification it does not exist 

(2.) "In re-generation, sin is suspended; in sanc- 
tification it is destroyed. 

(3.) "In re-generation, irregular desires— anger 
pride, unbelief, envy, etc., — are subdued in sanc- 
tification they are removed, 

(4.) "Re-generation is salvation from the vol un- 
ary commission of sin; sanctification is salvation 
from the being oj sin. 

(5.) " Re-generation is the old man bound; sanc- 
tification is the old man east out and sjwiled of his 
goods, 

(6.) ''Re-generation is sanctification begun; entire 
sanctification is the work completed.'' — New Testa- 
ment Standard, ip, 123. 

6. What effect will Entire Sanctification product 
in our lives ? 

The effect of entire sanctification in the life may 
be considered under three heads. 

1. Perfect love to God. 

There is a difference between love, and perfect 
love. "There is no fear in love; but perfect love 
casteth out fear; because fear hath torment. He 
that feareth is not made perfect in love." I. John 
iv: 18. Every converted soul loves God above all 
other objects; the entirely sanctified cannot look 



156 Entire sANCTiFicATloiif 

with pleasure on anything known to be ungodly. 
The re-generated soul often turns away from actual 
sins and questionable pleasures from principle; 
Vfhile the v/holly sanctified leaves the scene with 
feelings of pity or disgust. The divine nature in 
the converted loves God fervently: but the remain- 
ing carnality loves self-gratification, and these are 
contrary to each other. When carnality is re- 
moved by the cleansing blood there is nothing left 
in the soul but pure love to God — nothing more, 
nothing less — then, and not till then, does the in- 
dividual keep, in all its fulness, the first and great 
commandment. 

2. Perfect obedience to God. 

By the term perfect obedience we mean that 
attitude of the soul in which it earnestly seeks to 
know and without questioning proceeds to obey 
every requirement God makes upon it, whether 
agreeable or otherwise. It does not imply that the 
person know all that God does, or may require, at 
his hands; but it is a continued asking "Lord, 
what wilt thou have me to do ?" Perfect obed- 
ience does not imply a perfection of works, which 
would be a perfect performance of every species of 
activity required by the law of God, whether known 
or unknown. This is the standard of the law, by 
which no flesh could be justified (See Rom. iii: 20) 



A SECOND M^ORK OF GRACE. 157 

but "Ye are not under the law, but under grace 
(Eom. vi: 14,) and grace says: "Love is the fulfill- 
ing of the law. Rom. xiii: 10. The Savior epitom- 
ized the evangelical law of grace into these y>^ords: 
"Thou shalt love the Lord thy God with all thy 
heart, and v/ith all thy soul, and with all thy 
strength, and thy neighbor as thyself;" for "On 
theso two hang all the law and the prophets.'' To 
this standard every man can come; and God, whose 
grace is sufficient, will supply all your need, and, 
and, '"Make you perfect in every good work to do 
his will, working in you that which is vrell pleasing 
in his sight, through Jesus Christ; to whom be 
glory for ever and ever. Amen,'' Heb. xiii; 21. 

The diiFerence between the obedience of justifi- 
cation and the perfect obedience of entire sanctifi- 
cation may be illustrated by the case of a boy who 
performs all the duties laid upon him by his father, 
but who at times manifests a slackness which in- 
dicates that his heart is not wholly in the work, 
and that of another who obeys with such readiness 
that the spirit of his obedience gives greater pleas- 
ure than the actual amount of labor performed. 

3. Perfect soul rest. 

The apostle to the Hebrews, in the third and 
fourth chapters, dwells at length on the failure of 
the children of Israel to pass over Jordan; and 



158 EKTIKE SAN-OTIFICATIOK 

from that circumstance draws the lesson that we 
should fear lest any of us seem to come short ot 
the promised rest, For he says. ^'We which have 
beheved do enter into rest." And to those who 
had not yet exercised this faith, he says: "There 
remaineth therefore a rest to the people of God. 
For he that is entered into His rest, he also hath 
ceased from his own works, as God did from His.'' 
The following quotation clearly defines the charac- 
ter of this soul rest. 

"What is the rest which the sanctified soul en- 
joys? 

"The Savior says, *My peace I give unto you.' 
'Thework of righteousness, [holiness] shall be peace 
and the eflTect of righteousness quietness and assur- 
ance forever/ 

1. "It is not a state in which we do not sympa- 
thize with the joys and sorrows of others. 

2. "It is not a state of exemption from physical 
or mental suflfering. 

3. "It is not a state of exemption from the 
Christian warfare, or a state of inglorious ease 
from labor and Christian duty. 

4. "It is a state of settled and complete satis- 
faction in God, he being ^all in alF to the souh 

5. "It is a state of rest from the former servi- 
tude to doubts, fears, and inbred sin. 



A SECOII^D WORK OF GRArE. 15 ) 

6. "It IS a state of rest, in whicli the tumult of 
the heart has been hushed into calmness; and fear 
and discord, and doubt have given place to quiet- 
ness and assurance. 

7. "It is a state of deep and permanent quiet- 
ude and assurance in respect to all our interests, 
temporal and eternal. 

8. "It is a state of sweet rest from all conflict 
between the will and the conscience. *The body 
of sin has been destroyed,' and the soul has peace 
with itself — inward quietude. *It will feast your 
souls with such peace and joy in God (says Wesley) 
as will blot out the remembrance of everything 

that Ave called peace or joy before.'^ ' 

*'Now rest, my long'-divided heart ; 

Fixed oa this blissful center, rest; 
Nor ever from thy Lord depart— 

With him of every good possessed." 

— Perfect Love, p. 128. 
In luIs state the individual is perfectly satisfied 
with all that God does, or permits to be done, 
eitherto or for us. His habitual inward state, and 
outward practice is marked by the following pass- 
ages of Scripture: "But I say unto you, that ye 
resist not evil: but whosoever shall smite thee on 
thy right cheek, turn to him the other also." Matt. 
v: 39, And not only so, but we glory in tribula- 
tion also." Eom. v: 3. "Being reviled, we bless; 
being persecuted, we suffer it; being defamed, we 



l60 ENTIRE SANCTIFICATION 

entreat.'' I. Cor. iv:12, 13, "Giving thanks 
ALWAYS FOR ALL THINGS untp Godand the Father 
in the name of our Lord Jesus Christ." Eph. v: 20. 
O the richness of this experience, the blessedness 
of this rest is past all description. It is better felt 
than told. May the blessed Lord grant to each 
reader of these pages such a fullness of divine love 
that they "May be able to comprehend with all 
saints what is the breadth, and height, and to know 
the love of Christ, which passeth knowledge, that 
ye might be filled with all the fullness of God." 

"It is only a step into Canaan, 

Then why do you idly stand? 
You are waiting- just now on its borders, 

You are viewing" the promised land; 
The land that was long" ag-o given 

To Abraham, faithful and true: 
The land which by faith we inherit, 

Just over the line waits for you. 

You have eaten the 'heavenly manna,' 

Its taste is both pleasent and sweet; 
You have drank of the 'Rock' Christ Jesus, 

That has followed your wandering feet. 
But this is a land of plenty. 

Abounding- in 'corn and wine;* 
Say, will you not cross its borders? 

'One step,' and it all shall be thine. 

Take Christ as your perfect salvation ; 

Believe— you shall surely be blessed; 
Accept all that Jesus has promised. 

And enter this land of sweet rest. 
Then fear not the strong walled cities, 

And fear not the Anakims tall; 



A SECOND MORK OF GRACE. 16] 

Our 'Joshua' goeth before us. 
And Jericho surely shall fall. 

*Tis faith that obtains the possession 

By faith we are kept on our way; 
Just trusting- him, moment by moment, 

Brings victory, day after day. 
Praise God for the glorious soul-rest; 

From inward pollution made free; 
Praise God for this wondrous salvation, 

Christ has purchased for you and me." 



CHAPTER X. 

Objections Answeeed. 



AT this point Ave might pause to answer a few 
objections that frequently arise against the 
idea of a second work. 

1. The entirely sanctified can never fall. 
**Certainly they can; for if angels and our first 

parents fell from a state of immaculate sanctity, 
the renovated man cannot be placed, by his entire 
deliverance from inward sin, out of the reach of 
danger.'' 

2. The entirely sanctified cannot be tempted. 

The23revious answer is sufficient for this objec- 
tion: *^For the example of angels, and of the first 
man, who fell by temptation Avhen in a state of 
native purity, proves that the absence of inward 
evil is not inconsistent with a state of probation; 
and that this, in itself, is no guard against the at- 
tempts and solicitations of evil." Watson''s Insti 
tutes, Vol. II. p. 456. 



A ^SECOND AVORK OF GRACE. 163 

3. The doctrine of entire sanctification induces 
spiritual pride. 

Pride is a result of sin in the soul, and when all 
sin is removed all pride must be swept away. On 
the principle of the objection glorified saints must 
be very proud, for they are free from infirmities as 
well as sin. 

4. The doctrine of the second work makes two 
classes of Christians. 

If by this is meant that a part are only justified 
while the others are entirely sanctified, we answer 
it does. But if it is supposed that this doctrine 
estranges true believers from each other, it is a 
mistake. None are as much interested in the wel- 
fare of sinners, and progress of the justified as 
those who have been entirely sanctified, and the 
young convert will naturally look to these for help 
in the divine life. There is but one road to heaven 
— the royal way of the cross. The prophet says: 
''^And an highway shall be there, and a way, and 
it shall be called The way of holiness." All 
Christians are in the "highway" but all are not in 
the "way" which marks the middle of the road. 
They may be walking side by side; but the one in 
the center occupies the safest position, for it is a 
"path which no fowl knoweth, and which the vul- 
ture's eye hath not seen: The lion's whelps have 



164 ENTIRE SANCTIFICATIOK 

not trodden it, nor the fierce lion passed by it." 
Job. xxviii: 7, 8. 

5. Entire sanctification j)recludes a further 
growth in grace. 

Growth has reference to quantity not quality. 
A pure heart is in the best condition for develop- 
ment. The holy Fletcher says: '^ A perfect Christ- 
ian grows far more than a feeble believer, whose 
growth is still obstructed by the shady thorns of 
sin, and by the draining suckers of iniquity." Last 
Check, p. 499, 

Bev. B. W. Gorham says: '^Growth in grace is 
mostly subsequent to the obtainment of purity of 
heart." ^ ^ ^ ^ "Now when grace has cleansed the 
heart, the salvation of the subject is perfected — 
completed. And that heart cannot be more than 
simply clean. But cannot grace, that performed 
the work of purifying that heart, still work within 
to enrich and endow it with new measures of love 
light, and power ?" God^s Method with Man, p. 
157. 

6. The term "second work'' is not found in the 
Bible. 

No; neither is regeneration termed a work direct- 
ly, or said to be wrought instantaneously, and yet 
the church almost universally believes it to be an 
instantaneous work of grace. Other terms are 



A SECOND WORK OF GRACE. 165 

used by the great body of Christians which are not 
found in the Scriptures, as *^trinity" and "person" 
in the doctrines relating to God, and "depravity" 
as relating to man; but the absence of these particu- 
lar words are not supposed to form an objection to 
the ideas they indicate. So in this matter the 
whole tenor of Scripture is a sufficient warrant for 
the use of the term. Besides the apostle, in II. 
Cor. i: 15, uses an equivalent expression when be 
says: "And in this confidence I was minded to 
come unto you before that ye might have a second 
benefit.^' "The original work. Barm, here trans- 
lated ^benefit/ is translated 'graee^ one hundred and 
thirty onetimes in the New Testament, and is never 
rendered 'benefit,^ only in this single instance, and 
then is corrected by inserting 'grace' in the margin. 
Here the inspired apostle uses the very form of 
expression used by teachers of distinctive holiness, 
and which is so distasteful to some people. Mc- 
Knight translates it; 'That ye might have a second 
gift of the Spirit as soon as possible.' Amen!" Per- 
feci Love, p. 197. 



CHAPTEK XI. 

CoNCLUStON. 

IN conclusion we would say that in our judgment 
there is no doctrine of the Bible more clearly 
taught than that ^'Without holiness no man shall 
see the Lord.'' That this perfected state of be- 
lievers'is'not obtained at conversion; but must be 
secured before we enter heaven, is in harmony 
wdth the word of God, with universal Christian 
experience, and with sound reason. We cannot 
concede that death, good w^orks, or growth in 
grace have any cleansing power, from the fact 
that the Scriptures do not warrant any such view, 
it robs God of His glory, and makes the precious 
blood of Christ of no avail. The apostle says: "If 
we walk in the light, as he (God) is in the light, 
we have fellowship one with another, and the 
BLOOD of Jesus Christ his Son cleanseth us 
FROM ALL sin/' John i:7. Since depravity is an 



A SECOND WOEK OF GEACE. 167 

indivisible principle, not removed at conversion, 
^vhatever the agency employed, or whenever it is 
removed, whether in one minute or a hundred 
years after pardon, it must be a Second Work as 
to time, instantaneous in manner, and of grace as 
to cause. But as the commands to be holy as 
well as the promises* of Divine assistance are all in 
the present tense, therefore, the time to seek this 
grace is just as soon after conversion as we are 
made conscious that it is an experience held out 
to us in the word of God, even though that may 
occur before the first shouts of victory of the new 
born soul have ceased to echo back from the bat- 
tlements of glory. 

And now may the God of all grace grant to 
each reader of this book an understanding heart 
and a ready mind, to seek and find that fullness of 
divine love which shall enable them to love God 
with a pure heart fervently, to live unspotted from 
the world, and to be folly prepared unto every 
good word and work. Amen. 



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Autobiography of Madame Gu^^on 1 OO 

A Catechism on Christian Perfection, bv Rev. E. T, 

Cumick, A.M ". 50. 

Booth's (Mrs. Catherine) works: 

Aggressive Christianity 50- 

Godliness 50 

Bible Salvation and Popular Religion Contrasted, 

by Albert Sims 35 

Boardman's (W. E.) Works: 

Gladness in Jesus 1 00 

The Great Physician 1 00 

Christian Pattern, by Thomas A. Kempis 25 

Christian Perfection, by John Fletcher 25 

Christian Counsel, by Fenelon 50 

Gullis' (Charles M. D.) Works: 

More Faith Cures 50- 

Other Faith Cures 50 

Dorothea Trudel; or, The Prayer of Faith 75 

Daily Helps, by Edgar M. Levy, D.D 25 

Entire Sanctification, by Jones 75 

Faber, by Rev. J. Mudge 50 

God's Method with Man, by B. W. Gorham 1 00 

Holiness Bible Readings, l3y Rev. Isaiah Reid 50 

Holiness to the Lord, by Rev. L. R. Dunn 85 

Havergal's (Miss Frances Ridley) Works: 

Kept for the Master's Use, cloth 25 

♦* paper 20 

Royal Responses 25 

Memorials of, by M. V. G' H 1 25 

The Royal Commandments, cloth 25 

paper 20- 

The Royal Invitation, cloth 25 

" '* paper 2a 

My King, cloth, 25 

** " paper 20 

Royal Bounty, cloth, 2S 

paper 20 

Poems, complete in one volume 20O 



BOOKS ON CHRISTIAN HOLINESS. 

For children: 

Little Pillows paper 20, cloth, 25 

Morning Stars, paper 20, cloth 25 

MomingBells, paper 20, cloth 25 

Inheritance Restored, by Rev. M. L. Haney 1 00 

Interior Life, by Dr. Thomas C. Uphani,...7 1 50 

Inskip's (John S.) Works: 

Essays on Holiness 1 00 

Holiness Miscellany 50 

Life of Rev. J. S. Iskip 1 25 

Lessons in Holiness, by T. K. Doty 125 

Mahan's (Rev. Asa) Works: 

Baptism ofthe Holy Ghost 125 

Out ofthe Darkness into Light 1 50 

McDonald's (Rev. Wm.) Works: 

Scriptural Way of Holiness 75 

New Testament Standard 75 

Saved to the Uttermost 25 

Memoir of Carvosso 50 

Miracles of Healing- 15 

Memoir of Bramwell 50 

Offices ofthe Holy Spirit by, Dugan Clark, M. D" 75 

Pentecost in practical Life, by C. P. Masden D.D 60 

Palmer's (Phoebe) Works: 

Entire Devotion, cloth, 30 

Wav of Holiness 50 

Faith and its Effects 50 

Plain Account, by John Wesley 25 

Roger's Hester Ann, Memoirs"'of. 50 

Roger's Hester Ann, journal of 60 

Steele's (Rev. Daniel, D.D.) Works: 

Love Enthroned 125 

Mile Stone Papers 85 

Smith's (Airs. H. W.) Works: 

Bible Readings, 100 

Christian's Secret of a Happy Life, cloth, 75 

" " *' *' paper 50 

The Open Secret 1 00 

The Ministr\' of Healing, bv A. J. Gordon 150 

The Beloved Physician, by Rev. Geo. Hughes 1 00 

Tongue of Fire, by Wm. Arthur 60 

The Master's Messenger, by Mrs. M. F. Row'C 50 

The Law of Offerings, bj^ Jukes 75 

The Praver of Faith, bv Carrie F. Jtidd, paper 25 

" cloth 50 

Thoughts on Holiness, by Mark Guj^ Pearse 50 

Taylors (William) Works: 

The Election of Grace 85 

How to be Saved 75 

Infancy and Manhood 65 

Pauline Methods 25 



THE STORY OF THE BIBEE. 

Wood's (Rev. J. A.) Works: 

Perfect Love 1 00 

Purity and Maturity 75 

Christian Perfection as taught bvjohn Wesley... 100 

Watson's (Rev. G. D.) Works: 

Live Coals , 50 

White Robes... 50 

H oliness Manual 25 

Fruit of Canaan, a tract 10 

Willin.sr's (J. F.) Works: 

From Fifteen to T\venty-five. A book for young- 
men 50 

The Potential Woman. A book for young women. 50 

IM itorg of tbg lifilg. 



As this book takes the form of a narration or story, it is 
appropriately entitled the "Story of the Bible." Not only 
^rown persons, but young children, read with delight its 
easj^ and simple language, acquiring at the same time a 
better knowledge of the Bible than, perhaps, their elders 
liave attained by years of the usual mode of Bible reading. 

The popularity of the "Stor^^ of the Bible" is indicated by 
its immense sale. Over 170,000 copies of it have been sold 
in the United States alone. 

A full description of the "Story of the Bible" and the 
«tyles in which it is published will be found in this price list, 
together with a number of other publications of the same 
series and of great popularity. 

Home Edition of 

THE STORY OF THE BIBLE. 



704 PAGES, 8 VOL. 300 ILLUSTRATIONS AND 
COLORED PLATES. 

Style of Binding. 
Fine Cloth, Black and Gold Ornamentation, 

Plain Edges, - - - - $2 50 

Plain Bdg-es, - — _ _ $2.00 

Fine Cloth, Black and Gold Ornamentation, 

Full Gilt Edg-es, - - - $2.50, 



Genuine Turkey Morocco Leather' Full Gilt, edges, $4.50 

Postage, 29 cts peTcopy,inclotli binding; 31 cts in leather. 

Orders for single Copies to be sent by mail, must invariably 

be accompanied by an amount sufficient to pay the 

Postage in addition to the price of the book. 

School Edition of The Story of the Bible 

A smaller edition than the home edition,, 
Bound in Cloth, with black Side Stamp, printed on lighter 
paper and without Colored Illustrations, Map or 

Steel Engraving, $125. 

Orbers for Copies to be sent by Mail must be accompained 
by the postage (14 cents) in addition to the price. 

THE ^mm @P THE Se.SPELi. 

BY THE AUTHOR OP THE STORY OF THE BIBLE 

366 pages, with a colored Frontispiece and 150 illustrations- 

THE LIFE OP CHRIST, WRITTEN IN WORDS EASY 

TO READ AND UNDERSTAND 

Printed in Large. Plain Type and Filled with Pictures. 

Home Edition, 

Bound in Sage green Cloth, with black and gold stamp $1 00 
Bound in Sage Green Cloth, with full gilt edges and heavy 

gilt stamp - $1.35 

Postage, 13 cents per copy, must be sent in addition to the 
, price when books are ordered by mail. 



School Edition 



A much smaller edition than the Home Edition 

Bound in plain cloth $ 60 

Postage, 6 cents per copy. 

FIRgiP gTJEPg P0R L-I^TTLE FEET. 

BY THE AUTHOR OF THE STORY OF THE BIBLE 

325 Pages IGmo. 140 Illustrations and colored Frontis- 
piece Printed in large, plain type, filled with Pictures. 
School edition. Bound in cloth - - - . -$60 

Home edition, bound in fine black cloth, black 

and gold stamp, full gilt edges - - - - 1 00' 
Postage, 6 cents per copy. 

BIBLE PICTURES. 

A new book containing 312 Illustrations from the Old 
and New Testaments, with brief descriptions by the Author 
of the "Story of the Bible, "printed on extraheavy calender- 
ed paper and bound in English cloth, black side stamp gilt 
title on b ack, - - - _ . - _ $1 25. 

Postage' 20 cts. per copy in addition to the price. 

Address W. H. Stowe, Manager Pacific Herald o» Holiness^ 
Box 2515, San Francisco, Cal. 



MISHIQAN 

Holiness School 



-AT- 



Dutton, Kent Co,, Mich. 



LURA A. MAINS, - PRINCIPAL. 



Board, room-rent, and tuition, per week^ $1.50. 
Button is a healthful little village ten miles south of 
Vrand Rapids, Mich., on the Grand River Valley branch of 
theM. C. R. R. No saloon, no skating- rink, no theater, 
jgood religious inSuence, A remarkably safe place for the 
young. The discipline is strict but admininistered in the 
spirit of Christ. The object of the school is to get students 
-thoroughly saved, built np in Christian faith, and fitted for 
lives of usefulness. 

Those who prefer can work to help pay their way. All 
pupils are required to wear perfectly plain clothing. For 
any further information address the Principal at Dutton, 
Kent Co., Mich. 



SPIRITUAL * * * 



© ® ® 



HYMNS, 



ARRANGED BY 



S. B. SHAW, Holiness Evangelist, 



THIRD EDITION, 



This book contains about two hundred selections, in- 
cluding many of the old standard hymns that are favo- 
rites with God's people everywhere, and a choice assort- 
ment of new^er songs full of life and power. It has met 
■with hearty favor — especially among holiness people. 

PRICE. 

Paper binding, 10c. each, $1.00 per doz. $6.00 per 100. 
Cloth '' 15c. each, $1.50 " doz. $9.00 per 100. 
Sample copy, half price. 
Address, "Holiness Record" office. 

Grand Rapids, Mich. 



MICEIQAE" HOLIMSS RECORD. 

The Michigan Holiness Record, Rev. S. B, Shaw, editor. It is 
publishsd monthly; is an eight-page paper, contains no ad- 
vertisments, printed on good paper; price 50 cents per year. 
Ills an able and through-going advocate of Bible Holiness. The ed- 
tor's address is 23i Tenth street, Grraad Kapids, Mijh,— Paci/ic 
Herald of Holiness. 

It speaks squarely, and roundly, and pointedly for hol- 
iness, and we do not donbt that its mission will be a useful 
one. We shall expect good help from our Michigan coad- 
jutor.— C/i?'i8^m?i Voice and Banner of Holiness, 

The Michigan Holiness Record, i8 ths organ of the "State Hol- 
iness Assocation." It is a good sized 8 page monthly. We 
are glad of this (we believe) first holiness journal in that 
State. We expect it to stand straight for holiness and ac- 
complish much for the Master, Amen! Ijet holiness litera- 
ture be multiplied a thousand-f old.—Pii/'e Religion. 

It aims to present the truth concerning the doctrine and 
experience of Christian Holiness with plainness and tidelity, 
insisting upon a radical work of grace in the heart, and a life 
consistent therewith. —Editor Guide to Holiness, 

The numbers of the Record which have come co our table 
are earnest in their advocacy of an "uttermost" salvation. 
Send for it.— Wesleyan Mtthodist 

The Michigan Holiness Record, the organ of "The Michigan 
Holiness Association," is a live paper. The editor is actively 
engaged in evangelistic work and the Lord is wonderfully 
blessing his labors, which are largely undenominational. 
—Law and Gospel. 

We are glad to be able to say that it teaches a holiness that 
runs parallel with that taught in the Word of God, in con- 
tradistinction to the popular and compromising sort, that is 
at so many places being taught, God bles^ the Record on its 
mission of love.— Gospel Banner. 

—That excellent monthly the ^'Holiness Record,'' edited by 
S. B. Shaw, GrandRapids, Mich,, has been recently improved. 
—Crown of Glory. 

The outlook is most encouraging. The reports show a 
marked and decisive advance of he radical reform along the 
entire line. The relations andlimits of this great work are 
being clearly defined. We commend the promptness and 
energy that distinguish the movements of the Michigan State 
Holiness Association. We are especially gratified with the 
publishing enterprise they have instituted. We wish their 
organ, the ''Michigei/i Holiness Record.'' great success. We 
predict prosperity toe this paper. —Vanguard. 

^^Price 50 cents a year in advance including postage, in 
clubs of five or more 40 cents each. Ministers half price. 
Free to the poor. Send for sample copy, address the editor 
Holiness Record OflBce, Grand Kapids, Mich. 



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